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Contents
Church
Ministries
-
1.
Blessing on Those Who
7. Thou Wilt Judge and Avenge Our
Read
Blood
2.
Christ Holds the Keys
8. God's Servants Sealed
3.
Hear What the Spirit Says—I
9. Salvation From God
4.
Hear What the Spirit Says—II 10. The Church in a Hostile World
5.
Holy Is the Lord
11. Evil Forces Work Destruction
6.
Worthy Is the Lamb
12. The Sweet-Bitter Experience
13. The Kingdom of Our Lord
The Adult Sabbath School Lessons are prepared by the Department of Church Ministries
of the General Conference of Seventh-day Adventists. The preparation of the lessons is under
the general direction of a worldwide Sabbath School Lesson Committee, the members of which
serve as consulting editors. The published lesson quarterly reflects the input of the committee
and thus does not solely or necessarily represent the intent of the authors.
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Lesson Author: Joseph J. Battistone
Editor: Erwin R. Gane
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Cover: L. Schlaikjer
Scripture references other than from the King James Version quoted by permission in this quarterly are
as follows:
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The New American Standard Bible,
copyright 0 The Lockman Foundation 1960, 1968,
1975. Used by permission.
NIV. From
The New International Version,
copyright © 1978 by New York International Bible Society.
Used by permission.
RSV. From the
Revised Standard Version
Bible, copyright 1946, 1952, 1971, 1973 by the Division of
Christian Education of the National Council of the Churches of Christ in the USA, and are used by permis-
sion.
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Adult Sabbath School Lessons (USPS 702-480)/No. 376 / April-June 1989
Meet the Author
of This
Quarter's
Sabbath
SchooR
Lessons
Joseph J. Battistone wrote the lessons on
Revelation while on study leave from the
Carolina Conference, where he pastored the
Fletcher, North Carolina, church. Currently he
is a free-lance writer and does family counseling
and church consulting work.
Dr. Battistone holds degrees from La Sierra
College, Andrews University, and Duke Univer-
sity. He served on the religion faculty at
Andrews University from 1968 to 1976.
He has written two books,
The Great Con-
troversy Theme in E. G. White's Writings
and
Is
God That Generous?
His byline has appeared in
most major Adventist publications.
Dr. Battistone and his wife, Adrienne, have
two adult children. The family enjoys outdoor ac-
tivities, and Dr. Battistone particulary enjoys
backpacking and rock climbing.
Introduction to the Book of Revelation
"Present Triumph—Future Glory"
The book of Revelation, like the book of Daniel, is apocalyptic prophecy.
The word
apocalyptic
is derived from the Greek word
apokalupsis,
which
means "a revelation." Apocalyptic prophecy provides us special revela-
tions from God based on the inspired visions and dreams of the prophet.
These visions and dreams use symbolism extensively. Symbols that repre-
sent reality depict events to occur or messages to be given.
The focus of apocalyptic prophecy is on the end of time. An outline of
history from the prophet's day till the end often is provided, along with
spiritual encouragement for God's people in every era. The main purpose,
however, is to concentrate our attention on events at the end of human his-
tory when earthly nations will be destroyed and the kingdom of Christ es-
tablished for eternity.
All Scripture focuses on Revelation. The major prophetic, doctrinal,
and spiritual teachings of the Bible are brought together in the book of
Revelation.
The theme of the book of Revelation centers in Christ. Kenneth Strand
expresses it as follows: "The theme of the book appears to be twofold: the
promise of Christ's coming in victory at the eschatological climax, and an
assurance of God's presence even
now."—Interpreting
the Book of Revela-
tion
(Naples, Fla.: Ann Arbor Publishers, 1979), p. 43.
Ellen White, whose writings dwell so largely on Revelation, urged
Christians to give their best attention to this book. "The solemn mes-
sages that have been given in their order in the Revelation are to occupy
the first place in the minds of God's people. Nothing else is to be allowed
to engross our
attention."—Testimonies,
vol. 8, p. 302. "When we as a
people understand what this book means to us, there will be seen among us
a great revival. We do not understand fully the lessons that it teaches, not-
withstanding the injunction given us to search and study
it."—Testimonies
to Ministers,
p. 113.
An outline of the book of Revelation has been provided by Kenneth A.
Strand, who has demonstrated that the first half of the book parallels the
second half, in inverse order:
1:1-11
Prologue-Epilogue
22:6-21
1:12-3:22
Church Militant and Triumphant
21:5-22:5
4:1-8:1
Ongoing Activity of God—
Judgmental Finale
19:1-21:4
8:2-11:18
Trumpet Warnings—
Plagues on the Wicked
15:1-16:21
11:19-14:20
Evil Powers Oppose God—
Judged by God
17:1-18:24
See Kenneth A. Strand,
Interpreting the Book of Revelation
(Naples, Fla.: Ann Arbor
Publishers, 1979), p. 52.
Adult
Lesson
Blesskig on Those
Who Read
THIS WEEK'S STUDY: Revelation 1:1-8.
MEMORY TEXT: "Blessed is he that readeth, and they that
hear the words of this prophecy, and keep those things which
are written therein: for the time is at hand" (Revelation 1:3).
WHY THIS LESSON IS IMPORTANT TO YOU.
The message of
the book of Revelation was given by God to enable you to prepare for
the second coming of Jesus. Christ's purpose in passing on the message
was to awaken and nurture hope in His soon return, and to inspire spir-
itual dependence upon Him as the means of making ready for the Ad-
vent. Those who read, hear, and live in harmony with the prophetic
message are assured of the divine blessing awaiting the faithful at the
end of time.
OUTLINE
I.
The Divine Revelation (Rev. 1:1, 2).
II.
The Divine Blessing (Rev. 1:3).
HI. The Divine Source of the Message (Rev. 1:4, 5).
IV.
The Divine Cleansing (Rev. 1:5, 6).
V.
The Divine Promise (Rev. 1:7, 8).
THE VALUE OF READING GOD'S WORD.
Imagine what life would
be like without the printed page. No morning newspaper to read. No
magazines. No lesson quarterly from which to study. And no Bible. Some
people seldom read; consequently, they would hardly know the difference.
Others read regularly and would miss greatly the stimulation and enrich-
ment they obtain from reading.
What value do you place on reading?
A group of college students
were given an exercise in values clarification. They were asked to list ten
values and then to prioritize them on a scale from 1 to 10, number 10 being
the most important and number 1 being the least. The experiment was
quite revealing. For the great majority of students, there was a discrepancy
between their
stated
values and their
actual
ones. High on one student's
list was reading. He was quite surprised to find that he had spent less than
15 minutes that entire week in reading. Actually he had spent more time
waiting in line for meals and sitting in the student lounge than he had spent
doing many of the things on his values list.
Our lesson this week focuses on the spiritual value of reading God's
Word.
You may wish to participate in a values clarification exercise by
keeping account of how you use the next 168 hours. If you own a televi-
6
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PM
sion and are in the habit of watching TV you may be in for a surprise. The
way you use your time is an indication of what you value most. People
who waste time, who frequently look for ways to kill time, or who com-
plain about having too much time on their hands have a real problem.
Their lives may lack purpose, or they may be struggling with the threat of
meaninglessness or boredom.
If this is your experience or the experience of someone you know, the
remedy may well be daily Bible reading. By acting decisively and without
delay you may discover a change in your outlook. Where there now is
despair, God's Word will awaken hope. If you persist until you have
succeeded in forming a habit of daily Bible study, you will receive the
divine blessing promised in God's Word.
I. THE DIVINE REVELATION (Rev. 1:1, 2). .
The book of Revelation discloses in broad strokes the closing events of
the great conflict between good and evil. Under inspiration, John depicts
the spiritual drama in picturesque language that awakens and sustains the
reader's interest from beginning to end. Throughout this entire drama Jesus
Christ is the principal actor. The church is the supreme object of His love.
1.
Because the first words of the book are "The Revelation of Jesus
Christ," what would you conclude about the possibility of under-
standing its contents? Compare Revelation 1:1 with Romans
16:25; Ephesians 1:17.
Open to the study of all.
"In the Revelation are portrayed the deep
things of God. The very name given to its inspired pages, 'the Revela-
tion,' contradicts the statement that this is a sealed book. A revelation is
something revealed. The Lord Himself revealed to His servant the mys-
teries contained in this book, and He designs that they shall be open to
the study of all. Its truths are addressed to those living in the last days
of this earth's history, as well as to those living in the days of John.
Some of the scenes depicted in this prophecy are in the past, some are
now taking place; some bring to view the close of the great conflict be-
tween the powers of darkness and the Prince of heaven, and some reveal
the triumphs and joys of the redeemed in the earth made
new."—The
Acts of the Apostles,
p. 584.
2.
What is the "testimony of Jesus Christ" to which John bore
record? Rev. 1:2; compare verse 9; 12:17; 19:10.
"In the Greek this phrase may be understood either as the 'testimony'
(or 'witness') Christians bear concerning Jesus, or as the 'testimony' (or
`witness') that originates with Jesus and is revealed to His church through
the prophets. . . . A comparison with ch. 19:10 clearly favors the latter in-
terpretation. There the 'testimony of Jesus' is defined as the 'spirit of
7
prophecy,' meaning that Jesus is witnessing to the church through the me-
dium of prophecy."—SDA
Bible Commentary, vol.
7, p. 812.
The view that the "testimony of Jesus" is the message that Jesus con-
veys to His church through the prophets is supported further by the state-
ments in Revelation 22:10, 16, 18. From these verses it is clear that the
"testimony of Jesus" in Revelation 1:2 is the prophetic message of the
book of Revelation. The message, however, is not only a disclosure of
events about to transpire but also a revelation of Jesus Christ. It is a mes-
sage not only
from
Him but also
about
Him and His work.
How does this apply to you?
Because the same Holy Spirit who gave
the messages to the prophet John is available to explain them to you, are
you seeking earnestly for His guidance as you study? If you are studying
without His presence in your life, you will not receive light. If you are not
making a personal effort to study, you cannot expect His enlightenment.
H. THE DIVINE BLESSING (Rev. 1:3).
This week's Memory Text contains a blessing pronounced on those
who read, hear, and obey the prophetic message. This is the first of seven
beatitudes in the book. It calls to mind the words of Jesus in Luke 11:28,
"Blessed are they that hear the word of God, and keep it."
3. Look up the following references and summarize in the blank
space the six other blessings pronounced:
Rev. 14:13
Rev. 16:15
Rev. 19:9
Rev. 20:6
Rev. 22:7
Rev. 22:14
Seven specific blessings are pronounced upon God's people. The num-
ber seven appears frequently in the book of Revelation. The symbolism of
the book includes seven spirits, stars, candlesticks, churches, seals, trum-
pets, and plagues. The number seven has the symbolic meaning of
completeness. The seven blessings comprise the full manifestation of
God's grace upon His people.
The blessing for those who read.
The divine blessing is inseparably
bound to the reading, hearing, and obeying of God's Word. As Moses re-
minded Israel on the borders of the Promised Land, "Man cloth not live by
bread only, but by every word that proceedeth out of the mouth of the
Lord" (Deut. 8:3), so John reminds the church in the last days: absolute
dependence on God's Word is the only way to survive the time of trouble.
8
Some will not receive the blessing.
"Says the prophet: 'Blessed is he
that readeth'—there are those who will not read; the blessing is not for
them. 'And they that hear'—there are some, also, who refuse to hear any-
thing concerning the prophecies; the blessing is not for this class. 'And
keep those things which are written therein'—many refuse to heed the
warnings and instructions contained in the Revelation; none of these can
claim the blessing promised. All who ridicule the subjects of the prophecy
and mock at the symbols here solemnly given, all who refuse to reform
their lives and to prepare for the coming of the Son of man, will be un-
blessed."—The
Great Controversy,
p. 341.
Understand and apply what you read.
"One passage studied until its
significance is clear to the mind and its relation to the plan of salvation is
evident, is of more value than the perusal of many chapters with no
definite purpose in view and no positive instruction gained. Keep your
Bible with you. As you have opportunity, read it; fix the texts in your
memory."—Steps to Christ,
p. 90.
"Am I spending adequate time reading God's Word?"
What is an
adequate amount of time? Isn't the quality of our study more important
than sheer quantity? It is common to compare quality to quantity and to
choose the former over the latter. Perhaps it is more useful to establish
guidelines that will safeguard our habit of daily Bible study. Here are some
suggestions:
•
Select a regular time each day when you can study the Bible without
interruption.
•
Choose a time when your mind is most alert.
•
Allow for time to pray before and after the study.
•
Spend time reflecting on what you have read, making sure that you
have understood it well.
•
Make a practical application to your life of what you have studied.
HI. THE DIVINE SOURCE OF THE MESSAGE (Rev. 1:4, 5).
4.
Who is first mentioned as the one from whom the message of
Revelation comes? What would you conclude from the way in
which He is described? Rev. 1:4; compare 1:8; 4:8; Isa. 44:6.
God is everlasting.
"In the word, God is spoken of as 'the everlast-
ing God.' This name embraces past, present, and future. God is from
everlasting to everlasting. He is the Eternal
One."—Testimonies,
vol. 8,
p. 270.
5.
Who next is referred to symbolically as the Source of the message
of Revelation? Rev. 1:4; compare 3:1; 4:5; 5:6.
Only one Holy Spirit.
In speaking of the "seven Spirits which are
before his throne," John was using sanctuary imagery. There are not seven
9
Holy Spirits. The perfect work of the one Holy Spirit is illustrated by the
oil in the candlesticks of the sanctuary being directed 7 ways. (See Zech.
4:1-6.) The candlesticks represent the seven churches and the worldwide
church today. (See Rev. 1:20.) The Holy Spirit does a perfect work for
God's people around the world.
6. In the blanks provided below list the three titles given to Jesus in
Revelation 1:5. Do they appear elsewhere in the book? If so,
where? What do the titles mean?
Title 1
Jesus is a witness of the truth. He not only bears the truth but fully em-
bodies it, as He so forcefully declared to the disciples in His farewell dis-
course. (See John 14:6.) A witness is one who speaks from firsthand
knowledge. When the Bible speaks of Jesus as the Faithful Witness, it re-
fers to His unique relationship with the Father that enables Him to give
firsthand knowledge about God. (See Christ's intercessory prayer in John
17. See also John 3:11; 18:37.)
Title 2
This title is a reference to Christ's resurrection. Through His resurrec-
tion Jesus conquered death and thus offers immortality to all who believe
in Him. But Jesus was not the first to have been raised from the dead. Can
you name a number of people who were raised from the dead before Jesus?
Why then is He referred to as "the first begotten [or 'firstborn] of the
dead"? A study of the Greek word for "firstborn"
(prototokos)
used in
Revelation 1:5 reveals that it was sometimes used to refer to those who
were not the first to be born in their families. God sometimes called His
"firstborn" one who was spiritually superior or preeminent because of his
relationship with Him; not because he was the first child born into a
family. This is the manner in which the Greek word sometimes is used in
the Greek Old Testastament. (See Ps. 89:20-27; 1 Chron. 26:10.) Jesus
was the supreme or preeminent one to be raised from the dead. (See 1 Cor.
15:17-23; Rev. 1:18.)
Title 3
Some have seen in this title an indirect reference to Psalm 89:27: "I
will make him my firstborn, higher than the kings of the earth." The psalm
speaks of God's covenant with David and the benefits arising from it. In
Revelation the title denotes Jesus' Messianic calling.
Do you know the Source?
An attempt to grasp the message of Rev-
elation will be successful only if you have a close and abiding friend-
ship with the Father, Son, and Holy Spirit. Then Jesus' victory over sin
can be yours, and the spiritual message of His Word will become a
living experience.
10
IV. THE DIVINE CLEANSING (Rev. 1:5, 6).
7.
What does the revelator say that Jesus does for us when we come
to Him? What is the result? Rev. 1:5, 6; compare Titus 3:5-7;
1 Peter 2:9.
The water and the blood.
"When the soldier pierced the side of Jesus
as He hung upon the cross, there came out two distinct streams, one of
blood, the other of water. The blood was to- wash away the sins of those
who should believe in His name, and the other was to represent that living
water which is obtained from Jesus to give life to the believer."—Early
Writings,
p. 209.
A willing sacrifice.
At the cost of His own life, Jesus set us free from
our sins. He did this, not reluctantly or begrudgingly, but willingly with
joy in His heart ("who for the joy that was set before him endured the
cross, despising the shame" [Heb. 12:2]).
A father's love saves a son.
A father grieved deeply because his only
son had become addicted to drugs. As is often the case, the father did not
recognize his son's addiction until he began to miss expensive tools and
musical instruments at home. It was difficult for the father to accept the
fact that for months his son had been lying to him and stealing from him.
The son could not have hurt his father more if he had taken a knife and lit-
erally stabbed him in the chest. There was no simple answer to the father's
heartbreaking "Why?" The son could only offer a pitiful plea for help.
But that was all that the father needed. Several months later the boy was
rebaptized and drawn into the fellowship of the church. Through the
father's longsuffering and extraordinary love the son was set free from his
oppression.
8. What is God's attitude to unbelievers? What does He do for them?
Rom. 5:6, 8,10; 1 John 4:19.
The sacrifice of Christ was an act of love that provides reconcilation,
cleansing, and redemption. Because He bore our guilt we can come to
God for forgiveness and acceptance. A major theme in the book of
Revelation is spiritual victory for sinners who by faith accept the Lord
Jesus Christ. (See Rev. 2:7, 11, 17, 26; 3:21; 7:3, 14; 12:11, 17; 14:4, 5;
19:7, 8.)
Are you
,
allowing Christ to take your sins away?
Are you growing up
into Christ so that you can enjoy the fullness of His victory?
V. THE DIVINE PROMISE (Rev. 1:7, 8).
9. What supreme hope of the church is constantly upheld before the
11
WED
reader of the book of Revelation? Rev. 1:7; compare 1:1, 3; 3:11;
22:6, 7, 12, 20.
Predictions soon to be fulfilled.
Throughout Revelation many state-
ments indicate that the events foretold will take place in the near future.
Christ's coming is imminent. (See also Rev. 6:10, 11; 12:12; 17:10; 22:20.)
10. Why is God called the "Alpha and Omega" (Rev. 1:8). What
does this title mean? Where else in the book does it appear? Is it
used to refer to Jesus, as well as the Father?
The words
Alpha
and
Omega
are the names of the first and last letters
of the Greek alphabet. (See Rev. 21:6; 22:13.) The phrase indicates
completeness, comprehensiveness, and is the same in meaning as "the
beginning and the end, the first and the last." (See the
SDA Bible Com-
mentary, vol.
7, p. 734.) Used in reference to Christ several times in the
book, the title emphasizes the completeness and comprehensiveness of the
prophetic message of Revelation. This point finds further support in the
solemn warning at the close of the book. (See Rev. 22:18, 19.)
HOW DOES THIS APPLY TO ME?
Special blessing is promised to
those who read the book of Revelation. But reading and study take time.
Spend a few moments now analyzing your time allocations:
I usually spend about
minutes daily reading the newspaper or
other secular literature and about
minutes watching television.
By more careful budgeting of my time
I
believe
I
could spend
minutes each day in the study of God's Word including the Sabbath School
lesson.
FURTHER STUDY AND MEDITATION:
Study the following texts.
What do they teach about Jesus? Micah 5:2; Col. 1:16, 17; 2:9; John 14:9;
5:18; 8:58. Read "The Last Crisis" in
Testimonies for the Church,
vol. 9,
pp. 11-18.
SUMMARY:
God has provided the resources we need to face the coming
crisis, survive its devastation, and be ready for Christ's return. Our rela-
tionship with Christ, fostered by daily Bible study, diligent prayer, and a
proper assimilation of God's truth, will prepare us for ultimate triumph in
His kingdom.
12
Adult
Lesson
Christ Holds the Keys
THIS WEEK'S STUDY: Revelation 1:9-20.
MEMORY TEXT: "I am he that liveth, and was dead; and be-
hold, I am alive for evermore, Amen; and have the keys of hell
and of death" (Revelation 1:18).
CHRIST ASSURES YOUR FUTURE.
The heart of the Christian faith is
expressed in the words of the Memory Text. Because Jesus lives and holds
the keys of hell and of death, you and I can face the past without regret and
the future without fear, by trusting ourselves to His care.
OUTLINE:
I.
Tribulation and the Kingdom (Rev. 1:9).
II.
The Voice and the Message (Rev. 1:10, 11).
III.
The Vision of the Heavenly High Priest (Rev. 1:12-16).
IV.
The Power of the Risen Christ (Rev. 1:17, 18).
V.
Christ Sustains His Church (Rev. 1:19, 20).
DEATH IS NOT THE END.
Reflecting on his wife's illness, a young
man wrote these words: "She may die before morning. But
I
have been
with her for four years. Four years. There is no way I could feel cheated if
I didn't have her for another day.
I
didn't deserve her for one minute, God
knows." The young man's attitude is admirable. To his way of thinking,
life is a gift—his life, as well as his wife's. And he is truly grateful for the
gift.
Death remains our enemy.
It never was part of the divine plan. It is
the tragic consequence of disobedience. Because death robs life of mean-
ing and purpose, the believer can never accept it as an answer to the riddle
of life. It is cruel and senseless. Without warning it strikes down innocent
children, brings to an abrupt end a budding romance, and causes an elderly
man to waste away slowly in great pain.
Christ's victory over death enables us to look to the future with
confidence.
Death indeed is our enemy! But Christ holds the keys of hell
and death. You and
I,
therefore, can face tomorrow with courage, confi-
dence, and positive conviction.
Christian believers face death with assurance. The father of four grown
sons suffered a heart attack at the age of 63. The sons rushed across
country to his hospital bedside, only to be greeted by a nurse who ex-
plained, "We're sorry. Your father has passed away." The sons were
stunned and mortified. But one ray of light illumined the darkness of that
sad event. The pastor was with the father in the intensive-care unit just
before he died. He heard the dying man whisper, "Jesus, I know I will see
You in the first resurrection." Nothing could have been more uplifting and
13
8478
PM
consoling to the sons than to learn that their father's dying words were an
expression of triumph in Christ.
This lesson explains why that dying father could be so confident as he
slipped away in death.
I. TRIBULATION AND THE KINGDOM (Rev. 1:9).
1.
Even though the faithful follower of Christ will suffer trials and
difficulties, what encouraging assurances is he given? Rev. 1:9;
John 16:33; 2 Tim. 2:12.
John suffered for his faith.
In the last decade of the first century
A.D., John the beloved disciple of Jesus pastored the churches of Asia
Minor with his headquarters at Ephesus. Subsequently he was arrested,
taken to Rome, tried by Emperor Domitian, and placed in a caldron of
boiling oil. He was removed unharmed and exiled to the prison island of
Patmos.
Writing approximately 100 years later, Tertullian, a presbyter in Car-
thage, wrote: "Since, moreover, you are close upon Italy, you have Rome,
from which there comes even into our own hands the very authority [of
apostles themselves] . . . where the Apostle John was first plunged, unhurt,
into boiling oil, and thence remitted to his island-exile."—Tertullian, "On
Prescription Against Heretics," XXXVI;
Ante-Nicene Fathers,
ILL 260.
(Compare
The Acts of the Apostles,
pp. 569, 570.)
2.
Some Christians believe that the church will be spared the great
tribulation at the end of time, that through some miraculous inter-
vention (called "the rapture") God's people will be taken to
heaven before the time of trouble. But this is not what the Bible
teaches. Study the following texts. On the blank space to the right
of each text write the words that indicate that Christians will face
persecution before receiving the kingdom:
Rev. 7:14
Rev. 12:17
Rev. 13:15, 17
Rev. 15:2
Rev. 19:2
John shared in Christ's sufferings.
Jesus predicted John's sufferings.
(See Mark 10:38, 39.) John would not have written to the churches in Asia
the words "your brother, and companion in tribulation" (Rev. 1:9) had he
not experienced suffering in the same degree as they themselves. It was his
faithfulness, his patient endurance in the midst of persecution, that qual-
ified him to write the words of the prophecy.
14
.s
.
CI
A question you should ask.
Is my faith in Jesus, my love of the gospel,
and my yearning for God's kingdom strong enough to withstand the in-
tense persecution that John and his fellow believers experienced in their
day?
II. THE VOICE AND THE MESSAGE (Rev. 1:10,11).
3.
On what day did John receive His first vision? Rev. 1:10.
It is common to hear Christians refer to Sunday as the Lord's Day and
to find them interpreting John's statement accordingly. But there is no ref-
erence in the Scriptures to Sunday as the Lord's Day.
4.
Which day did Jesus claim to be His day? Mark 2:28.
John observed the Sabbath on Patmos.
"It was on the Sabbath that
the Lord of glory appeared to the exiled apostle. The Sabbath was as
sacredly observed by John on Patmos as when he was preaching to the
people in the towns and cities of Judea. He claimed as his own the precious
promises that had been given regarding that
day."—The Acts of the Apos-
tles,
p. 581.
Sunday was not called the "Lord's day" until later.
The Greek
adjective meaning "belonging to the Lord," "the Lord's"
(kuriake)
in
the later history of the early Christian church came to stand alone in
Christian literature, without the word "day." Eventually this word be-
came the accepted term for Sunday, the day of the resurrection of
Christ.
"Although this term occurs frequently in the Church Fathers with the
meaning of Sunday, the first conclusive evidence of such use does not ap-
pear until the latter part of the 2d century in the Apocryphal
Gospel Ac-
cording to Peter
(9, 12 . . .), where the day of Christ's resurrection is
termed the 'Lord's day.' Since this document was written at least three
quarters of a century after John wrote the Revelation, it cannot be pre-
sented as a proof that the phrase 'Lord's day' in John's time refers to Sun-
day."--SDA
Bible Commentary, vol.
7, p. 735.
5.
What command did the "great voice" give to John? Rev. 1:11.
We know that the seven churches were literal congregations in the
Roman province of Asia. "The order in which the churches are listed both
here and in chs. 2; 3 represents the geographical sequence in which a mes-
senger carrying a letter from Patmos would reach these seven cities in the
province of Asia."—SDA
Bible Commentary, vol.
7, p. 737.
15
The prophecy of the seven churches can be applied in three ways:
•
The local application
considers the messages as directed to the
specific churches in Asia Minor.
•
The historical application
recognizes the messages as especially
relevant to seven periods of church history. "The names of the
seven churches are symbolic of the church in different periods of the
Christian era. The number 7 indicates completeness, and is symbolic
of the fact that the messages extend to the end of time, while the
symbols used reveal the condition of the church at different periods
in the history of the world."—The
Acts of the Apostles,
p. 585.
•
The spiritual application
sees all seven messages as spiritual coun-
sel for the church at any one time. Ellen White applies all seven
messages to us today. Notice, for example, how she applies the mes-
sages to Ephesus: [Quotes Revelation 2:4, 5]. "I am instructed to
say that these words are applicable to Seventh-day Adventist
churches in their present condition. The love of God has been lost,
and this means the absence of love for one another. Self, self, self, is
cherished, and is striving for the supremacy. How long is this to
continue?"—Review
and Herald,
Feb. 25, 1902.
The important questions. Do
I allow the voice of the Holy Spirit to
apply the messages to the seven churches directly to my heart? Am I, by
Christ's grace, ordering my life in accordance with these messages?
III. THE VISION OF THE HEAVENLY HIGH PRIEST (Rev.
1:12-16).
6.
What candlesticks are you reminded of as you read the description
of John's vision? Rev. 1:12; compare Ex. 25:31, 32; Zech. 4:2.
The seven golden lampstands (or candlesticks) are reminiscent of the
candlestick with seven branches in the holy place of the Sanctuary. The
symbolism is a little different in Revelation, because Christ could not be
depicted as walking around in the midst of one candlestick with seven
branches. But a comparison of Zechariah chapter 4 and Revelation 1 re-
veals that the meaning is the same. The candlesticks represent God's
people, the oil (the sword in Revelation 1:16) represents the Holy Spirit,
who flows from the heart of Christ to the hearts of His people. (See Zech.
4:6; Eph. 6:17.) The light of His love and truth shines through His people
to the world. (See John 8:12; Matt. 5:14.) "God's people are to be chan-
nels for the outworking of the highest influence in the
universe."—Tes-
timonies,
vol. 6, p. 11.
7.
What is the significance of the manner in which Christ was
dressed in His appearance to John? Rev. 1:13-15.
16
The robe.
The phrase "a garment down to the foot" translates one
Greek word that designates the long blue robe worn by the Israelite high
priest in his daily, holy-place ministrations. (See Ex. 28:4, 31; 29:5;
39:22.) The first century Jewish historian Josephus described the same
long blue high-priestly robe: "The high priest is indeed adorned with the
same garments that we have described, without abating one; only over this
he puts on a vestment of a blue color. This is a long robe, reaching to his
feet."—Antiquities of the Jews,
iii.7.4; translated by William Whiston
(Grand Rapids, Mich.: Kregel, 1960), p. 74.
The golden girdle.
Covering the chest of the Israelite high priest were
the ephod, the golden girdle of the ephod, and the breastplate. Each of
these items of dress was interwoven with golden thread. His chest ap-
peared golden. (See Ex. 28:6-8, 15.)
John saw Christ our high priest.
Drawing from the imagery of the
Old Testament, John depicts the high priestly character of Christ's work in
the heavenly sanctuary. John's vision of Christ bears some striking simi-
larities to the visions of Christ in Daniel 7 and 10.
"Although He is high priest and mediator in the sanctuary above, yet
He is represented as walking up and down in the midst of His churches on
the earth. With untiring wakefulness and unremitting vigilance, He
watches to see whether the light of any of His sentinels is burning dim or
going out. If the candlesticks were left to mere human care, the flickering
flame would languish and die; but He is the true watchman in the Lord's
house, and true warden of the temple courts. His continued care and sus-
taining grace are the source of life and light."—The
Acts of the Apostles,
p. 586.
What does Christ's high priestly ministry mean to you?
As heavenly
High Priest He is able to forgive your sins (1 John 2:1). He applies the
merits of His sacrifice to you (Heb. 8:1-3). He cleanses you of sin (Heb.
9:11-14). He constantly intercedes for you (Heb. 7:25).
WED
IV. THE POWER OF THE RISEN CHRIST (Rev. 1:17,18).
8. What title did Jesus apply to Himself indicating that He is the
eternal Deity? Rev. 1:17; compare verse 11; Micah 5:2; John 8:58;
Rev. 22:13, 16.
Like the Father, Jesus has eternity of existence. Even though in verse 11
"textual evidence attests . . . the omission of the words 'I am Alpha and
Omega, the first and the last,' " verses 17 and 18, as well as chapter
22:13, 16, make it clear that "these titles apply specifically to Christ."—
SDA
Bible Commentary, vol.
7, p. 736. The same divine characteristics
possessed by the Father are shared by the Son. John was comforted by the
assurance that the Being who appeared to Him was none other than the
eternal Son of God, who as the "I AM" of the Old Testament had guided
and instructed His people. (See Ex. 3:14.)
17
9.
What does Christ's resurrection from the dead make it possible
for Him to do for humanity? Rev. 1:18; 1 Cor. 15:22, 23; Matt.
16:19.
Spiritual and literal resurrection are possible because of Christ's death
and resurrection. Jesus retains "the keys of the kingdom of heaven," but
He shares them with us. He is the one who raises the spiritually dead, and
finally raises the righteous dead from the grave. Even so, His grace enables
us to make known His love to others, so that by our witness they might
come to enjoy the blessings of the kingdom of grace and, ultimately, the
kingdom of glory.
Christ's word raises the dead.
"Satan cannot hold the dead in his
grasp when the Son of God bids them live. He cannot hold in spiritual
death one soul who in faith receives Christ's word of power. God is
saying to all who are dead in sin, 'Awake thou that sleepest, and arise
from the dead.' Eph. 5:14. That word is eternal life."—The
Desire of
Ages,
p. 320.
Have I experienced the resurrection from spiritual death
that Christ
offers? Am I using the keys of the heavenly kingdom lent me by Christ to
lead others to enjoy the life that He imparts?
V. CHRIST SUSTAINS HIS CHURCH (Rev. 1:19, 20).
10.
How do we know that John's message in Revelation applies both
to the age in which he wrote and to the future of the church and
the world till the second coming of Jesus? Rev. 1:19; compare
22:12, 14, 20.
11.
Of what significance is the picture of Christ holding the seven
stars in His right hand? Rev. 1:20.
"Angel" sometimes means human messenger.
"The seven stars are
the angels of the seven churches." The Greek word for "angel" in the New
Testament sometimes refers to a human messenger. The word is translated
"messenger" in Matthew 11:10; Luke 7:24; 9:52; and James 2:25.
Spiritual leaders sustained by Christ. "
'These things. saith he that
holdeth the seven stars in his right hand.' Revelation 2:1. These words are
spoken to the teachers in the church—those entrusted by God with weighty
responsibilities. The sweet influences that are to be abundant in the church
are bound up with God's ministers, who are to reveal the love of Christ.
The stars of heaven are under His control. He fills them with light. He
guides and directs their movements. If He did not do this, they would be-
18
come fallen stars. So with His ministers. They are but instruments in His
hands, and all the good they accomplish is done through His power.
Through them His light is to shine forth. The Saviour is to be their effi-
ciency. If they will look to Him as He looked to the Father they will be
enabled to do His work. As they make God their dependence, He will give
them His brightness to reflect to the world."—The
Acts of the Apostles,
pp.
586, 587.
12. What is symbolized by Christ walking about in the midst of the
seven candlesticks? Rev. 1:20; 2:1.
The Spirit of Christ sustains us.
The candlesticks represent Christ's
church around the world. John saw a sword coming out of His mouth (Rev.
1:16). The sword symbolizes the Holy Spirit (Eph. 6:17; compare Heb.
4:12). The Spirit uses the Word of God to bring spiritual vitality to those
who trust in Jesus.
Jesus promises that by His Spirit and Word He will sustain us. This
promise is found throughout the Bible. (See Isa. 26:3; Ps. 55:22.) When the
Lord puts His Spirit within us we are empowered to walk in His ways and
keep His commandments (Eze. 36:27). The members of the remnant
church keep His commandments because they are constantly receiving
from Jesus the gift of His Holy Spirit. (See Rev. 12:17.) As long as we
allow Jesus by the Holy Spirit to reign in our hearts Satan can have no
power over us. (See 1 Cor. 10:13.)
HOW DOES THIS MESSAGE APPLY TO ME?
Identify the sources
of anxiety in your life. Number them in the order of their concern to you:
Financial problems
Guilt
Wayward children
Marital tensions
Loneliness
Relationships with others
Health problems (yours or others)
Match the above problems with the following Bible promises and as-
surances: Eph. 5:21-33; Isa. 49:25; 1 John 1:9; James 5:15; Matt. 5:44;
6:25; 28:20.
FURTHER STUDY AND MEDITATION:
Read chapter 56, "Patmos,"
in
The Acts of the Apostles,
pp. 568-577.
SUMMARY:
The vision in Revelation 1:9-20 is intended to awaken and
build faith in Jesus Christ as the almighty sovereign of the universe, and
the loving high priest of His earthly children. Whatever the circumstances
of our lives, our risen Lord hears our cry and supplies our need. Since He
has gained the victory over the forces of evil, He holds the key to our eter-
nal destiny.
19
Adult
Lesson
3
Hew What the Sphit
Says II
THIS WEEK'S STUDY:
Revelation 2. Letters to the churches in Ephe-
sus, Smyrna, Pergamum, and Thyatira.
MEMORY TEXT: "He that hath an ear, let him hear what the
Spirit saith unto the churches" (Revelation 2:7).
ARE YOU HEARING GOD'S WORD?
Hearing God's Word means not
only listening to the message but also responding obediently to its require-
ments. To have "an ear" in the Biblical sense means to be receptive to the
influence of the Holy Spirit. Christ wishes to be closely identified with you
because you are part of His church. He feels your pain, weakness, and
temptation. He sees your failures and triumphs. Through His Spirit He re-
bukes sinfulness, affirms victories, holds out hope, and exhorts you to hold
on. He challenges you to holiness and victorious living.
OUTLINE:
I.
Love for Truth but Loss of Love? (Rev. 2:1-7).
II.
The Cross Precedes the Crown (Rev. 2:8-11).
HI. The Fight of Faith (Rev. 2:12-17).
IV. No Room for Compromise (Rev. 2:18-29).
COUNSEL THAT STILL APPLIES.
The book of Revelation is basi-
cally a letter, written and sent to the seven churches in Asia Minor : Ephe-
sus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.
These were literal churches, but they were not the only churches in the
Roman province at the time John wrote the book of Revelation. Earlier, the
apostle Paul had written a letter to the church at Colossae, in which he
asked the Colossians to see that his letter would be read in the church at
Laodicea, as well as in their own church (Col. 4:16).
Why did the Lord select these seven churches?
It has been suggested
that these churches were chosen because their spiritual needs and general
condition represented the state of the various parts of the universal church
at any one time and throughout history. The fact that their total number is
seven suggests that together they represent the entire body of believers past
and present.
Application to the church today.
Every generation of Christians found
in all of Christ's corrections, consolations, and commendations practical
counsel appropriate to their situation. The same point applies to our ex-
perience today. Although the message to Laodicea has special meaning to
us, the messages to all seven churches are thoroughly relevant to the con-
20
S741
-
3"
1
,
6U1
temporary church. For example, some churches may be spiritually
lukewarm and impoverished, while others face persecution because of
their loyalty to the Lord.
Historical application.
The seven churches also depict symbolically
the periods of the Christian church from its very inception to the close of
time. In this way we may construct an outline of church history by noting
the characteristics of each of the seven churches.
How then are we to study the letters to the seven churches?
First,
we may read each message against the historical background and
within the setting in which it was originally written. In John's day the
problems of specific congregations varied considerably.
Second, we may read the letters within the context of Christian-church
history from the early developments in the first century A.D. to the present
time. In doing so we will note how each message meets the special prob-
lems of a particular period.
Third,
we may read Christ's words in the context of the spiritual needs
of the worldwide church today. Every message applies to us.
L LOVE FOR TRUTH BUT LOSS OF LOVE? (Rev. 2:1-7).
1.
How does John describe Christ in the address to the church at
Ephesus? Rev. 2:1.
Christ controls and shelters the church.
The word rendered "to
hold" in context denotes Christ's complete control over the entire church.
Christ does not hold the church against its will. He provides protection and
security when His people maintain their union with Him.
The vision of Christ in the midst of the lampstands
symbolizes His
presence and activity in and among the individual churches. Our Lord is
not aloof from us, but meets with us in worship, in study, and in fellow-
ship. He is with us in the hour of trial, as well as in the moment of triumph,
and ministers His grace in accordance with our needs.
Christ watches over the church and its members.
"Christ walks in
the midst of His churches through the length and breadth of the earth. He
looks with intense interest to see whether His people are in such a condi-
tion spiritually that they can advance His kingdom. He is present in every
assembly of the church. He knows those whose hearts He can fill with the
holy oil, that they may impart it to others. Those who faithfully carry for-
ward the work of Christ, representing in word and deed the character of
God, fulfill the Lord's purpose for them, and Christ takes pleasure in
them."—Ellen G. White Comments,
SDA Bible Commentary, vol.
7, p.
956.
2.
For what did Christ commend the church at Ephesus? How were
the same noble qualities demonstrated in the apostolic church of
the first century? Rev.
2:2,
3; Eph. 1:15; Col. 1:3-8.
21
3.
What special problem existed in the church of Ephesus and the
church generally during the apostolic period? Rev. 2:4.
The church at Ephesus symbolized the apostolic church,
which was
known for its hard work and patience. The early Christians strove tirelessly
to purge the church of moral contamination and false doctrine. However,
they tended to become dogmatic and intolerant. Their judgment became
clouded and their feelings hardened. They lost that great love for the Lord
and His gospel that had motivated them at the first.
Christians became selfish.
"In a single generation the gospel was car-
ried to every nation under heaven. But little by little a change came. The
church lost her first love. She became selfish and ease-loving. The spirit of
worldliness was cherished. The enemy cast his spell upon those to whom
God had given light for a world in
darkness."—Testimonies,
vol. 8, p. 26.
"The discussion of unimportant points of doctrine, and the contempla-
tion of pleasing fables of man's invention, occupied time that should have
been spent in proclamation of the gospel."—The
Acts of the Apostles,
p.
580.
4.
Who were the Nicolaitanes? Why did the early Christians hate
their deeds? Rev. 2:2, 6; compare verses 14, 15.
The deeds of the Nicolaitanes were rejected by the apostolic church but
tolerated in the later period represented by Pergamum. Some of the Chris-
tian writers in the postapostolic period identified the Nicolaitanes with the
Christian Gnostics, who read Greek philosophical ideas into the Bible.
Whether or not that identification was true, the Scriptures reveal why their
deeds were unacceptable to the Lord.
The Nicolaitanes practiced the sins of Balaam.
Verses 14 and 15 of
Revelation 2 identify the sins of Balaam with those of the Nicolaitanes.
Verse 15 may be translated: "So [in this manner] you also have those who
hold similarly the teaching of the Nicolaitanes." What were the sins of
Balaam? A study of those passages that speak of Balaam reveals that his
sins were covetousness, hypocrisy, idolatry, and immorality. (See Num.
22-24; 25:1, 2; 31:8, 16; 2 Pet. 2:15; Jude 11.)
Are church members today guilty of the sins of the Nicolaitanes?
"It is our work to know our special failings and sins, which cause darkness
and spiritual feebleness, and quenched our first love. Is it worldliness? Is it
selfishness? Is it the love of self-esteem? Is it striving to be first? Is it the
sin of sensuality that is intensely active? Is it the sin of the Nicolaitanes,
turning the grace of God into lasciviousness? Is it the misuse and abuse of
great light and opportunities and privileges, making boasted claims to wis-
dom and religious' knowledge, while the life and character are inconsistent
and immoral?"—Ellen G. White,
Review and Herald,
June 7, 1887.
22
M
"The doctrine is now largely taught that the gospel of Christ has made
the law of God of no effect; that by 'believing' we are released from the
necessity of being doers of the Word. But this is the doctrine of the
Nicolaitanes, which Christ so unsparingly condemned."—Ellen G. White
Comments,
SDA Bible Commentary, vol.
7, p. 957.
5.
What special promise to the overcomer was given to the apostolic
church? Rev.
2:7;
compare 22:2.
H. THE CROSS PRECEDES THE CROWN (Rev. 2:8-11).
6.
What connection do you observe between the titles of Christ and
the situation facing the church of Smyrna? Rev. 2:8, 10.
Poverty, persecution, imprisonment, and martyrdom afflicted the Chris-
tian church in the period A.D. 100-313. For the most part, those who re-
sponded favorably to the gospel were economically poor and socially dis-
advantaged. Pagans pursued and persecuted them at will. But the most
severe treatment came from Jewish circles. Many Christians had been con-
verted from Judaism.
7.
What class of persons brought special trials for the church in the
period represented by Smyrna? Rev. 2:9.
Satan's church opposes Christ's.
"Christ speaks of the church over
which Satan presides as the synagogue of Satan. Its members are the
children of disobedience. They are those who choose to sin, who labor
to make void the holy law of God. It is Satan's work to mingle evil
with good, and to remove the distinction between good and evil. Christ
would have a church that labors to separate the evil from the good,
whose members will not willingly tolerate wrongdoing, but will expel it
from the heart and life."—Ellen G. White Comments,
SDA Bible Com-
mentary, vol.
7, p. 958.
Christianity was an illegal religion.
During the period of Smyrna,
Roman Emperors aided and abetted the persecution of Christians. There
were attacks on Christians during the reigns of Trajan (98-117), Hadrian
(117-138), Antoninus Pius (138-161), Marcus Aurelius (161-180), Sep-
timius Severus (193-211), Decius Trajan (249-251), and Valerian (253-
260).
8.
What fierce persecution fulfilled the prediction of Revelation 2:10
that "ye shall have tribulation ten days"?
23
WED
NMI
The Diocletian persecution.
Begun by Diocletian in A.D. 303, attacks
on the Christians continued until Christianity was recognized as a legal re-
ligion by the famous Edict of Milan passed by Constantine in A.D. 313.
9.
What promise of divine strength and support did Jesus promise to
those opposed for their faith? Matt. 10:26-33; John 16:33.
10.
What inspiring promises to the overcomer in Smryna also apply
to us? Rev. 2:10, 11; compare 1 Peter 5:4; Rev. 20:6, 14.
Where will I stand?
When the prophecies regarding the end of time are
fulfilled and God's people are subjected to suffering similar to that endured
by the early Christians, will
I
be on Christ's side? When facing a severe
trial that seems to threaten my personal safety and security, will I find
comfort in the recognition and acceptance of Jesus Christ as the "first and
the last"?
DI. THE FIGHT OF FAITH (Rev. 2:12-17).
11.
Christ comes to the church at Pergamum as the one having "the
sharp sword with two edges." What two applications can be
given to the sword? Rev. 2:16; Eph. 6:17.
The sword of the Spirit becomes the sword of retribution for those who
reject Christ's love, pervert His truth, and oppose His people.
12.
What specific problems does Christ mention in His message to
the church in Pergamum? Rev. 2:13, 14.
Papal Rome was rising to power.
Because the period represented by
Pergamum was that of the developing Papacy (A.D. 313-538), it seems
quite evident that Satan's throne is a reference to the center of papal wor-
ship, namely Rome.
Human theories and traditions took the place of Christian truth.
"Almost imperceptibly the customs of heathenism found their way into
the Christian church. The spirit of compromise and conformity was re-
strained for a time by the fierce persecutions which the church endured
under paganism. But as persecution ceased, and Christianity entered the
courts and palaces of kings, she laid aside the humble simplicity of
Christ and His apostles for the pomp and pride of pagan priests and
rulers; and in place of the requirements of God, she substituted human
24
theories and traditions. The nominal conversion of Constantine, in the
early part of the fourth century, caused great rejoicing; and the world,
cloaked with a form of righteousness, walked into the church."—The
Great Controversy,
pp. 49, 50.
13.
What promises to the overcomer in Pergamum also apply to us?
Rev. 2:17; compare John 6:32-35, 63; Isa. 62:2.
How do I react to the temptation to compromise?
Do I spend the
greater part of my time fighting the good fight of faith or struggling with
moral and spiritual compromise?
n
IV. NO ROOM FOR COMPROMISE (Rev. 2:18-29).
14.
What connection do you see between the title of Christ and the
problems facing the church in Thyatira that Christ addresses?
Rev. 2:18, 22, 23.
15.
What special commendation did Christ give to His people in the
period represented by Thyatira? Rev. 2:19.
Some Christians were loyal to Christ throughout the period.
The
church of Thyatira is a fitting symbol of the Christian church throughout
the Middle Ages (A.D. 538-1517). Many Christians in various lands
maintained their union with Christ and loyalty to the simple faith of His
apostles. For example, the early Christians in Britain, Scotland, and Ireland
clung to the religion of the Bible. The Waldenses and the followers of Wy-
cliffe and Huss were closer to apostolic Christianity than most of their con-
temporaries.
The Bible regarded as the only rule of faith.
"In lands beyond the
jurisdiction of Rome there existed for many centuries bodies of Christians
who remained almost wholly free from papal corruption. They were sur-
rounded by heathenism and in the lapse of ages were affected by its errors;
but they continued to regard the Bible as the only rule of faith and adhered
to many of its truths. These Christians believed in the perpetuity of the law
of God and observed the Sabbath of the fourth commandment. Churches
that held to this faith and practice existed in Central Africa and among the
Armenians of Asia."—The
Great Controversy,
p. 63.
16.
What rebuke did Christ have for Christians in Thyatira and
during the Middle Ages? Rev. 2:20-23.
25
Who was Jezebel?
As the daughter of a heathen king and a worshiper
of Baal, she provided the motivation for Ahab's apostasy (1 Kings 16:31-
33; 18:19; 21:25, 26). She was a persecutor of God's prophets and faithful
people (1 Kings 18:4, 13; 19:1-3; 21:5-15). She was a harlot and a
sorceress (2 Kings 9:22). Because of her evil life, God's curse was upon
her (2 Kings 9:30-37).
What organization during the Middle Ages possessed Jezebel's
characteristics?
The medieval Papacy practiced idolatry. Veneration of
the pope, of images and relics, of Sunday in place of the true Sabbath, of
earthly priests as mediators in place of Christ, and of the elements in the
Mass—all of this amounted to idolatry. Spiritual immorality resulted from
the acceptance of teachings and practices that came from pagan religions.
God's people were the victims of the Inquisition. The Waldenses, Wycliffe
and the Lollards, Huss and his followers, and Protestants in the sixteenth
century were victims of papal persecution.
17.
How long will "Jezebel," her consorts, and her children have in-
fluence on earth? When will God deal with them? Rev. 17:1-6,
15-18; 18:1-4, 21-24; 19:1-3.
18.
What special counsel does Christ give His people who are af-
flicted by "Jezebel"? Rev. 2:24, 25.
19.
What special promises are given to those who resist the decep-
tions of "Jezebel"? Rev. 2:26-29; compare 19:15, 16; 20:4; 22:16.
THE CRUCIAL QUESTIONS.
What is the condition of my love for
Christ and His truth? (Check the appropriate boxes below):
( ) Growing stronger
( ) About the same
( ) Growing cold.
( ) Growing weaker
Do I enjoy the riches of Christ's righteousness within by the presence
of the Holy Spirit? (Circle the number below where you would place your-
self):
Very much 10 9 8 7 6 5 4 3 2 1 Very little
FURTHER STUDY AND MEDITATION:
Study the counsel contained
in the following passages as it relates to Christ's instruction to the first four
churches: 2 Peter 3:13, 14, 17, 18; Matt. 24:42-44; Read "A Holy Life,"
Testimonies,
vol. 9, pp. 21, 22.
SUMMARY:
Wherever men, women, and children assemble for worship
in the name of Jesus, the risen Lord is present and active in their midst. In
anticipation of the dark hour of trial awaiting His followers, Christ ap-
proaches each fellowship and each individual with a special message.
26
April
16-22
Hear
Says
hat the Spirit
111
1"
MI V
THIS WEEK'S STUDY:
Revelation 3. Letters to the churches in Sardis,
Philadelphia, and Laodicea.
MEMORY TEXT: "Behold, I stand at the door, and knock: if
any man hear my voice, and open the door, I will come in to
him, and will sup with him, and he with me" (Revelation 3:20).
•
GOOD NEWS FOR YOU.
Fellowship with the Lord Jesus takes place
when you respond without reservation to His initiative and receive His
Word completely into your life. Christ, the great physician, aware of the
spiritual lethargy of His churches, sometimes uses firm language to
awaken them. But He follows His rebuke with heartfelt appeals, promises,
and encouragement. We may respond to Christ's continued appeals by in-
viting Him into our hearts. His presence within brings victory and reward.
OUTLINE
I.
No Time to Sleep (Rev. 3:1-6).
II.
An Open-Door Policy (Rev. 3:7-13).
III.
All or Nothing (Rev. 3:14-22).
PROPHETIC AND SPIRITUAL MESSAGES.
The messages to the
seven churches reveal that throughout history progressive spiritual decline
among professed Christians has been followed by progressive spiritual ad-
vance. Ephesus represents the spiritually and doctrinally pure church. This
was the church of Christ and the apostles. But even in the apostolic church
there was a loss of first love. The church of Smyrna was pure but per-
secuted. In the postapostolic period Satan sought to keep souls from Christ
by destroying those who followed Him. The church of Pergamum allowed
the perversion of doctrine and the relaxation of Christian standards. The
low point was the period of Thyatira. During the Middle Ages spiritual
darkness and doctrinal error held sway.
Sardis, the Reformation and post-Reformation church, like Pergamum,
was generally speaking, a spiritually dead church, but with some members
whose born-again relationship with the Lord rendered their works accept-
able to Christ. The church of Philadelphia, like Smyrna, was rebuked for
nothing. In the period from the French Revolution until the beginning of
the pre-Advent judgment in 1844 there was a revival of the sacrificial spirit
of the church of Smyrna. The church of Laodicea is rebuked for its lack of
spiritual warmth, but those members who receive the gift of Christ's right-
27
SitZB
PM
eousness are restored to the state of purity that characterized the earliest
Christians.
EPHESUS
(Rightousness revealed)
LAODICEA
V'IYRNA
(Trust in trial)
PHILADELPHIA
PERGAVUM (Faith and apostasy) SARdS
THYATIRA
(Spiritual darkness)
Messages for the last days.
Last week's lesson directed attention to
the fact that the seven churches of Revelation not only represent the his-
torical development of the church but also represent the entire body of
believers in every generation from the beginning of the Christian era
until the close of time. All seven messages applied to the universal
Christian church in the first century, and all seven messages apply to the
worldwide church today.
Some Christians today have lost their first love (Ephesus). Some are
faced with intolerance and persecution (Smyrna). Some are tolerating error
and apostasy (Pergamum). Some are committing spiritual immorality by
allowing themselves to be absorbed into the religious system symbolized
as "Jezebel" (Thyatira). Some have lost that living faith that works by
love (Sardis). Some are working faithfully for Christ while at the same
time trusting in His mediatorial and judgment ministry (Philadelphia).
Some are spiritually lukewarm, self-satisfied, and unaware that they are
"wretched, pitiful, poor, blind, and naked" (Laodicea). We must take seri-
ously all seven messages today.
A special last-day message.
The message to the church in Laodicea has
a special application to the church in the last days. The church of Laodicea
was most like the contemporary church.
I. NO TIME TO SLEEP (Rev. 3:1-6).
1. What severe accusation is made against the church in Sardis? Rev.
3:1.
The church was listless, lifeless, and loveless. It had form but lacked
power. What is a dead church? What is a dead Christian? The members in
the church of Sardis were reputed to be spiritually alive, but they lacked
living faith. Hence, their works were unacceptable to God. James had em-
phasized that living faith results in works acceptable to God. (See James
2:14-26.) "Faith without works is dead" (James 2:20). James did not
teach that works save us. He taught that our works attest the genuineness
of our faith. When James wrote that "by works a man is justified" (James
2:24; compare verses 21, 25) He used the verb "to justify" in the sense of
28
"attest," "demonstrate." (Compare Matt. 11:19; 12:37.) His message
was that
living
faith, the faith essential for salvation, always results in good
works. The reason for that is obvious. Christ reigns in the heart of the per-
son who has living faith (Gal. 2:20). And Christ lives out His life of love
and service through that individual.
The church of Sardis had become lazy and lethargic, exhibiting an
alarming complacency, a spiritual death. Christ had ceased to live in the
hearts of the members; their faith was a
dead
faith, and their works were
dead works, which Christ could not accept.
2.
What do the following texts indicate about the cause of spiritual
death? 1 Tim. 5:6; Luke 15:13, 24; Rom. 6:13.
3.
For what reason does the Lord counsel the church as He does?
Rev. 3:2, 3.
The Greek verb translated "perfect" in Revelation 3:2 (KJV and RSV)
means to make full, to fill, complete, finish something already begun,
bring to an end. One of the most characteristic contexts in which the word
is used in the New Testament is that which speaks of God's will being per-
fectly fulfilled in and by believers because they are filled with the Holy
Spirit. Christ died "that the righteousness of the
law might be fulfilled in
us, who walk not after the flesh, but after the Spirit" (Rom. 8:4). Paul
prayed that the Thessalonians would
"fulfil
every good resolve and work
of faith by his power" (2 Thess. 1:11, RSV). He wanted the Philippians to
be
"filled
with the fruits of righteousness which come through Jesus
Christ" (Phil. 1:11, RSV).
Jesus could say of the Christians at Sardis, "I have not found thy works
perfect before God" (Rev. 3:2) because they had lost their born-again re-
lationship with Him. They were spiritually "dead" (verse 1). Hence, they
lacked the inner power of the Holy Spirit to do works that God could ac-
cept. When Christ dwells within He performs through the believer works
acceptable to God (Gal. 2:20). The Bible concept of perfection is Christ-
likeness (Eph. 4:13). "The measure of the stature of the fulness of Christ"
is possible only to the one who is allowing Christ to dwell in his heart con-
tinually. Then it is true to say, "You have been made complete (full,
/
Per-
fect) in Him" (Col. 2:10, literally translated).
MON
4. How do we perform works that are perfect in God's sight? 1 John
2:29; 3:7; compare Eph. 4:13.
Perfect works are those that God accepts. In 1 John 2:29 we find that He
regards as righteous the works of the person who "has been born of him"
(NIV). Such a person "is righteous, just as he is righteous" (1 John 3:7,
NIV), not because he is independently righteous, but because the righteous
29
Christ is living in his heart (Rom. 8:9, 10). The problem with the members
in Sardis was that they had lost the presence of Jesus in their hearts.
When is imperfection sin?
Not all imperfection is counted by God to
be sin. If all imperfection were treated by God as sin, Jesus could never
have made the statement recorded in John 15:22: "If I had not come and
spoken to them, they would not have sin; but now they have no excuse for
their sin" (RSV). The imperfect works of the people were not regarded as
sin until they had received the light from Jesus. Paul taught that "whatever
does not proceed from faith is sin" (Rom. 14:23, RSV). Everything we do
is imperfect, because we are fallen, imperfect human beings. But not
everything we do is sin. Martin Luther was correct when He wrote:
"Works that result from the Word and are done in faith are perfect in the
eyes of God, no matter what the world thinks about them—even if you
should be merely a shepherd or an infant's
nurse."—Luther's Works
(St.
Louis, MO.: Concordia, 1961), p. 318.
Christ makes up for imperfection.
"When it is in the heart to obey
God, when efforts are put forth to this end, Jesus accepts this disposition
and effort as man's best service, and He makes up for the deficiency with
His own divine merit. But He will not accept those who claim to have faith
in Him, and yet are disloyal to His Father's commandment. We hear a
great deal about faith, but we need to hear a great deal more about works.
Many are deceiving their own souls by living an easygoing, accommodat-
ing, crossless religion. But Jesus says, 'If any man will come after me, let
him deny himself, and take up his cross, and follow me.'
"—Selected
Messages,
bk. 1, p. 382.
Two Builders.
A genuine born-again Christian decided to build a house
in the country for his growing family. He was not a builder by trade, but he
did the best he could with his limited knowledge, trusting in God to help
him. As you would expect, the house was imperfect. Ceilings, gutterings,
and floors were not perfectly straight. But because the house was a work of
faith, the builder could not be regarded as sinning. The house was a
genuine work of heart. Another man who was a building contractor
deliberately put inferior materials into the foundations of a house. Later the
foundations sank and the house developed large cracks in the walls. Did he
sin? Two imperfect houses, two imperfect men—one sinned, the other did
not. Not all imperfection is sin.
5. Why does God expect his last-day people to receive His gift of vic-
tory over sin? Rev. 3:4, 5; compare Eph. 4:13; 5:27; 2 Cor. 7:1;
1 Peter 1:15, 16.
There were some in Sardis whose works were acceptable to God (Rev.
3:4). They were allowing the Holy Spirit to live in their hearts. Christ's
will is that everyone will copy these overcomers in Sardis:
-
"He who con-
quers shall be clad thus in white garments, and I will not blot his name out
of the book of life" (verse 5, RSV). Names are not blotted out of the book
30
of life until they are examined in the pre-Advent, investigative judgment.
(See Dan. 7:9, 10; 12:1; compare Matt. 22:11-14.)
Victory in Christ.
"Temptations and deceptions will be constantly
brought up by the great deceiver to spoil the work of the human agent, but
if he trusts in God, if he is humble and meek and lowly of heart, keeping
the way of the Lord, heaven will rejoice, for he will gain the victory. God
says, 'He shall walk with Me in white, with unsullied garments, for he is
worthy.' . . . Christ says of the overcomer, 'I will not blot out his name out
of the book of life.' The names of all those who have once given them-
selves to God are written in the book of life, and their characters are now
passing in review before Him. Angels of God are weighing moral worth.
They are watching the development of character in those now living, to see
if their names can be retained in the book of life. A probation is granted us
in which to wash our robes of character and make them white in the blood
of the Lamb. Who is doing this work? Who is separating from himself sin
and selfishness?"—Ellen G. White comments,
SDA Bible Commentary,
vol.
7, p. 960.
Who will stand in the time of trouble?
"Now, while our great High
Priest is making the atonement for us, we should seek to become perfect in
Christ. Not even by a thought could our Saviour be brought to yield to the
power of temptation. . . . Satan could find nothing in the Son of God that
would enable him to gain the victory. He had kept His Father's command-
ments, and there was no sin in Him that Satan could use to his advantage.
This is the condition in which those must be found who shall stand in the
time of trouble."—The
Great Controversy,
p. 623.
"Exact obedience is required, and those who say that it is not possible
to live a perfect life, throw upon God the imputation of injustice and un-
truth."—Review
and Herald
reprints, vol. 6, p. 519; see also
Review and
Herald,
Feb. 7, 1957, p. 30;
Testimonies,
vol. 2, p. 355.
6.
What is the source of the power to overcome sin? 1 John 5:4, 5.
"Christ alone can help us and give us the victory. Christ must be all in
all to us, He must dwell in the heart, His life must circulate through us as
the blood circulates through the veins. His Spirit must be a vitalizing
power that will cause us to influence others to become Christlike and
holy."—Ellen G. White comments,
SDA Bible Commentary, vol.
5, p.
1144.
U
II. AN
OPEN-DOOR POLICY (Rev. 3:7-13).
7.
In the letter to Philadelphia, what is meant by the open and shut
door? Rev. 3:7, 8.
31
Christ has absolute control over the royal household. (See Isa. 22:22.)
John draws from the language of the prophet Isaiah to present Christ as the
Messiah, who has the authority to admit individuals into or exclude them
from the New Jerusalem.
No power can keep you from Christ if you choose Him.
"The true
Witness has given us the assurance that He has set before us an open door,
which no man can shut. Those who are seeking to be faithful to God may
be denied many of the privileges of the world; their way may be hedged up
and their work hindered by the enemies of truth; but there is no power that
can close the door of communication between God and their souls."—
Ellen G. White Comments,
SDA Bible Commentary, vol.
7, p. 961.
8.
What annual event in the ancient sanctuary was symbolized by the
open and shut door? Were there doors between the two apart-
ments of Solomon's Temple? Lev. 16:2, 3, 29, 30; compare 1 Kings
6:31; 7:50.
The Antitypical Shut and Open Doors. "Then
I was shown that the
commandments of God and the testimony of Jesus Christ relating to the
shut door could not be separated, and that the time for the commandments
of God to shine out with all their importance, and for God's people to be
tried on the Sabbath truth, was when the door was opened in the most holy
place in the heavenly sanctuary, where the ark is, in which are contained
the ten commandments. This door was not opened until the mediation of
Jesus was finished in the holy place of the sanctuary in 1844. Then Jesus
rose up and shut the door of the holy place, and opened the door into the
most holy, and passed within the second veil, where He now stands by the
ark, and where the faith of Israel now reaches."—Early
Writings,
p. 42.
9.
When will the door of mercy finally close for unbelievers? Matt.
25:10-13; compare Rev. 22:11; 8:5.
10.
What thrilling assurances does Christ give to the overcomer?
Rev. 3:9-13; compare 14:1.
®
HI. ALL OR NOTHING (Rev. 3:14-22).
11.
Why does Christ rebuke the Laodicean church so sternly? Rev.
3:14-17.
Does this message apply to us?
"Many of the professed, peculiar
people of God are so conformed to the world that their peculiar character
is not discerned, and it is difficult to distinguish 'between him that serveth
32
God and him that serveth him not' God would do great things for His
people if they would come out from the world and be separate. If they
would submit to be led by Him, He would make them a praise in all the
earth. Says the True Witness: 'I know thy
works.'"—Testimonies,
vol. 2,
p. 125.
12.
Study the following passages as they relate to the counsel to
Laodicea (Rev. 3:18, 19). Summarize the teaching of each pas-
sage:
"Buy of me": Isa. 55:1-4
"Gold tried in the fire": 1 Peter 1:7-9; Gal. 5:6
"White raiment": Rev. 7:13, 14; 19:7, 8
"Eyesalve": Ps. 119:18; 1 John 2:20, 27; Eph. 1:18
"Repent": Rom. 2:4; 2 Tim. 2:25
Faith, righteousness, and discernment.
"The gold that Jesus would
have us buy of Him is gold tried in the fire; it is the gold of faith and love,
that has no defiling substance mingled with it. The white raiment is the
righteousness of Christ, the wedding garment which Christ alone can give.
The eyesalve is the true spiritual discernment that is so wanting among us,
for spiritual things must be spiritually discerned."—Ellen G. White Com-
ments,
SDA Bible Commentary, vol.
7, p. 965.
13.
What wonderful promises are given to the one who heeds the
counsel to the church of Laodicea? Rev. 3:20-22; compare John
14:18; Rev. 5:10; 20:4.
HAVE I APPLIED THESE MESSAGES TO MY LIFE?
Am
I growing
in my love relationship with Jesus? Check the appropriate box below:
( ) I find some evidence of Christian growth in my life.
( ) I continue about the same in my relationship with Christ.
( ) I am drifting away from Christ.
FURTHER STUDY AND MEDITATION:
Read again Revelation 2
and 3. See these comments on the counsel to Laodicea:
Christ's Object
Lessons,
pp. 116, 117, 158, 310-312;
Testimonies,
vol. 4, pp. 88, 89.
SUMMARY:
In the letters to the seven churches, Christ is pictured as one
coming to His people with counsel, consolation, and commendation in
order to prepare them for His kingdom.
33
Adult Lesson
Molly Ds the Lord
THIS WEEK'S STUDY: Revelation 4. Worship in Heaven.
MEMORY VERSE: "They rest not day and night, saying,
Holy, holy, holy, Lord God Almighty, which was, and is, and is
to come" (Revelation 4:8).
HOW MAY WE WORSHIP GOD ACCEPTABLY?
The recognition of
and response to God's holiness in adoration, praise, and thanksgiving con-
stitutes acceptable worship. Without a proper knowledge of the holiness of
God and an awareness of His love and care for His created beings it is im-
possible for us to offer Him our service.
Our sovereign God is enthroned in heaven. He is holy, just, and eternal.
He is worthy of our love, gratitude, adoration, and worship. His throne is
secure. We can trust Him.
OUTLINE:
I.
God Upon His Throne (Rev. 4:1-3).
II.
The Twenty-four Elders (Rev. 4:4, 5).
III.
The Four Living Creatures (Rev. 4:6-8).
IV.
Adoration for the Creator (Rev. 4:8-11).
PRAISE FOR GOD IN HEAVEN AND EARTH.
On April 6, 1759,
George Frederick Handel conducted his last performance of
Messiah
at
the Foundling Hospital in London. Eight days later he died. The British
nation honored him with a grave in Westminster Abbey. In the opinion
of many musicians, Handel's
Messiah
is the finest composition of music
that ever was heard. How spiritually edifying the performance of
Mes-
siah
can be!
Worship in heaven.
The most impressive music on this earth will never
be as moving as the worship we will be privileged to witness and enjoy in
heaven. It is common knowledge that Handel's inspiration for composing
Messiah came,
in part, from the worship scenes depicted in Revelation.
Night and day the heavenly hosts proclaim God's glory in the universe.
But the sweetest, most uplifting, and awe-inspiring praise will be heard
when the great controversy between Christ and Satan is ended. Then God
will have completely and decisively vindicated Himself through the per-
fecting of His character in the lives of the redeemed.
"As Jesus opens before them the riches of redemption and the amazing
achievements in the great controversy with Satan, the hearts of the ran-
somed thrill with more fervent devotion, and with more rapturous joy they
sweep the harps of gold; and ten thousand times ten thousand and thou-
sands of thousands of voices unite to swell the mighty chorus of praise."—
The Great Controversy,
p. 678.
Revelation 4 and 5 a unit.
While the controversy with evil continues
34
SA Ff
PM
SUN
on earth, praise and devotion are continually being offered to God by the
sinless inhabitants of heaven. Revelation 4 and 5 depict different aspects of
the same scene. The setting of chapter 5 is the throne room of heaven de-
scribed in chapter 4. Together the two chapters provide the introduction
and setting for the prophecy of the seven seals.
I. GOD UPON HIS THRONE (Rev. 4:1-3).
Having written the letters to the seven churches in Asia Minor, John
directs attention to the impending crisis on a global scale. Based on their
specific conditions and particular circumstances, the churches received
from the risen Lord messages of counsel and commendation. All were
given the challenge to be true to the Lord during the great conflict await-
ing them.
1.
Where was the door that John saw opened and through which he
looked? Rev. 4:1.
"In heaven.
Not, 'into heaven,' as if John were on the outside looking
in. Inasmuch as, looking within, he beheld the throne of God, this must
have been a door opening upon the throne room of the universe."—SDA
Bible Commentary, vol.
7, p. 766.
John is taken up in vision to a door within heaven. Through the open
door he beholds the holiness of God's presence in a glorious scene of wor-
ship.
2.
Compare John's vision of God with the visions received by other
Bible prophets:
Eze. 1:26-28
Isa. 6:1-4
Dan. 7:9, 10
Isaiah saw into both apartments of the heavenly sanctuary.
"In
the year that King Uzziah died, Isaiah was permitted in vision to look
into the holy place, and into the holy of holies in the heavenly sanctu-
ary. The curtains of the innermost sanctuary were drawn aside, and a
throne high and lifted up, towering as it were to the very heavens, was
revealed to his gaze. An indescribable glory emanated from a personage
on the throne, and His train filled the temple, as His glory will fmally
fill the earth. Cherubim were on either side of the mercy-seat, as guards
round the great king, and they glowed with the glory that enshrouded
them from the presence of God. As their songs of praise resounded in
deep, earnest notes of adoration, the pillars of the gate trembled, as if
shaken by an earthquake."—Ellen G. White Comments,
SDA Bible
Commentary,
vol. 4, p. 1139, 1140.
35
Heaven is closely connected to earth. "In the visions given to Isaiah,
to Ezekiel, and to John we see how closely heaven is connected with the
events taking place upon the earth and how great is the care of God for
those who are loyal to Him. The world is not without a ruler. The program
of coming events is in the hands of the Lord. The Majesty of heaven has
the destiny of nations, as well as the concerns of His church, in His own
charge."—Testimonies, vol.
5, p.
753.
3.
The scenes of worship in Revelation were disclosed to John for the
comfort and encouragement of the church. How should I seek
communion with God and fellowship with His people? Heb. 10:23-
25.
We
are at the mercy of the enemy when we neglect to commune with
God. In public worship we draw strength from hearing God's Word, sing-
ing hymns of praise, presenting our tithes and offerings, and making inter-
cession for one another.
H. TWENTY-FOUR ELDERS (Rev. 4:4, 5).
In vision, John saw twenty-four elders sitting around God's throne.
They were dressed in white garments and wore crowns of gold. Here and
elsewhere throughout the book they are pictured falling down before God
in adoration and praise (Rev. 4:10; 5:14; 7:11; 11:16; 19:4). Twice we find
an elder talking to John (Rev. 5:5; 7:13), and on one occasion the elders
appear with the four living creatures presenting to God the prayers of His
people (Rev. 5:8). Night and day they offer God continual worship.
4.
What is the significance of the white garments worn by the twenty-
four elders? Rev. 4:4; compare Rev. 19:7, 8.
5.
Why are the twenty-four elders wearing golden crowns? What do
crowns symbolize? Rev. 4:10; 2 Tim. 4:8; James 1:12.
6.
How many orders of ancient Israelite priests were there? 1 Chron.
24:2-19.
Revelation chapter 4 uses the number 24 symbolically. The entire scene
is a symbolic representation of reality. It cannot be concluded that there are
a literal 24 elders in heaven. The number points us to the function of the
elders. Just as there were 24 divisions of priests who served in the ancient
sanctuary, so the work of the elders is to assist Christ, our high priest, in
His heavenly ministry.
36
7.
Apart from their priestly duties in the sanctuary, what other func-
tion was performed by the Israelite priests? Deut. 17:8-12; com-
pare 19:17; 2 Chron. 19:8-10; Eze. 44:24.
The ancient Israelite priests were assistant judges. In like manner the
heavenly elders assist Christ in His work of judgment.
8.
How did the twenty-four elders get to heaven? Matt. 27:52, 53.
Redeemed human beings in heaven.
The crowns worn by the 24
elders represent the spiritual victory they already have received. The white
garments they wear symbolize the righteousness of Christ given to believ-
ers. Christ brought into our hearts by the Holy Spirit is our righteousness
(Rom. 8:9, 10; 10:6-10; 1 John 2:29; 3:7). The white robes represent Christ
within. Seated before the throne of God in heaven are redeemed human
beings who have received the ultimate spiritual victory through Christ
who is their righteousness.
Raised with Jesus.
When Jesus died on the Cross "the tombs were
opened, and many bodies of the saints who had fallen asleep were raised,
and coming out of the tombs after His resurrection they entered the holy
city and appeared to many" (Matt. 27:52, 53, NASB). These resurrected
saints were not left on this earth to die a second time. They were taken to
heaven with Jesus as the firstfruits of His sacrifice. These saints in heaven
are not the disembodied souls of the dead. They are redeemed human
beings who were raised from the dead.
Just as Aaron and subsequent high priests were assisted by twenty-
four divisions of Levitical priests, so Christ is assisted in heaven by
human beings functioning as priests. They offer up to Christ "the
prayers of saints" (Rev. 5:8). Christ is our one mediator (1 Tim. 2:5).
He presents the prayers of His people before the heavenly throne (Rev.
8:3, 4). But He is assisted by redeemed human beings who have already
been translated to heaven.
The Revelation 4 scene takes place in heaven before the second com-
ing of Jesus.
Messages go into the earth after the 24 elders have assembled
around the throne of God. (Rev. 5:1-8:1). The scene in Revelation 4 occurs
before the seals of the little book in God's hand are broken, and before the
special messages contained in those seals are sent into the earth.
Why is it encouraging to know that Christ, our mediator and judge,
is assisted in heaven by redeemed human beings?
III. THE FOUR LIVING CREATURES (Rev. 4:5-8).
9.
Who else is symbolically represented as present in heaven? Rev.
4:5.
37
In Lesson 1 it was explained that there is only one Holy Spirit. (See the
comment on Rev. 1:4.) He is symbolized as "the seven Spirits of God"
because the oil in the candlestick of the sanctuary was directed into seven
branches. The seven-branched candlestick represented Christ's people
around the world. The Holy Spirit does a perfect work for them as He
dwells in their hearts and works Christ's will through them.
10.
Describe the "beasts," or "living creatures" that John saw
before the throne of God in heaven. Rev. 4:6-8.
The Greek word for "beast" used in this passage means also "living
thing or being, living creature."
11.
How do we know that the four living creatures are beings who
exercise special authority in heaven? Rev. 6:1, 3, 5, 7.
12.
How do we know that the living creatures are distinct from the
main body of the angels? Rev. 7:11.
13.
What similarities do you see between the four living creatures of
Revelation and those described by Ezekiel? Eze. 1:4-10, 22.
Ezekiel's living creatures each had four faces, but they were the same
faces that John saw. Ezekiel saw the living creatures guided by the Spirit
(Eze. 1:12, 20). Although they were supporting the throne of God (Eze.
1:26-28), they were in close contact with events on earth, because Ezekiel
saw beside each living creature a "wheel upon the earth" (Eze. 1:15). The
"wheel within a wheel" (v. 16, RSV), reaching from heaven to earth was
guided by the living creature. The four wheels represent God's control of
earthly events by means of the living creatures. How reassuring it is to
know that our personal lives and the complicated interplay of forces oper-
ating within societies and between nations are under the direct supervision
of the Lord upon His throne!
14.
Who are represented by the living creatures seen in vision by
John and Ezekiel? Eze. 10:1, 15, 20.
The similarity of Ezekiel's living creatures with John's, and the fact that
in both cases they are in close proximity to the throne of God justifies the
conclusion that the living creatures of Revelation chapter 4 are cherubim
(angels). In the same way that there were special golden cherubim placed
38
close to the throne in the earthly sanctuary (Ex. 37:7-9), in heaven there
are cherubim superior in rank to the angels in general. They function as
commanders, who pass on to the other angels the orders given by the Lord
Himself.
If the living creatures are angels, how could they sing the song
recorded in Rev. 5:9,10?
The Revised Standard Version presents the song
of verse 9 in the third person (for "by thy blood didst ransom men for
God"). Textual scholars have concluded that, since the textual evidence for
the first person in verse 9 is somewhat divided, it probably should read in the
third person as does verse 10. Possibly the heavenly chorus is antiphonal,
the 24 elders singing verse 9 in the first person and the living creatures
responding with verse 10 in the third person. At all events, the evidence
from Ezekiel is sufficient—the living creatures are heavenly cherubim.
"The living creatures represent heavenly beings. . . . The forms chosen
for this prophetic presentation were doubtless designed to symbolize
heavenly messengers in their plenitude of offices, capabilities, and adapta-
bilities."—SDA
Bible Commentary,
vol. 4, p. 577.
15.
What Old Testament type illustrated the cherubim before the
throne of God? Ex. 25:18-20; 1 Sam. 4:4.
Angels guard and direct your way.
As we have seen, the angels
before the throne of God are directly involved in the affairs of this earth.
Their commands come from Christ Himself, who shares the throne with
the Father (Hebrews 8:1, 2). The cherubim before the throne pass on
Christ's commands to the angelic hosts. The Bible describes all of the an-
gels as "ministering spirits, sent forth to minister for them who shall be
heirs of salvation" (Hebrews 1:14). They care for you and protect you
from the forces of evil.
IV. ADORATION FOR THE CREATOR (Rev. 4:8-11).
The day David brought the ark of the covenant to Jerusalem, he led
Israel in worship with a psalm of thanksgiving, exhorting them to "wor-
ship the Lord in the beauty of holiness" (1 Chron. 16:29).
16.
For what do the living creatures and the 24 elders praise God?
Rev. 4:8-11.
Without ceasing they extol God's greatness by declaring His holiness,
power, and eternity. Holiness is the chief attribute of God. (See Lev. 11:44,
45.) When the prophet Isaiah was given a vision of God, he saw the celes-
tial beings (seraphim) in the temple in heaven proclaiming, "Holy, holy,
holy, is the Lord of hosts; the whole earth is full of his glory" (Isa. 6:3).
John beholds a similar scene in vision. The four living creatures sur-
rounding God's throne in reverential awe say, "Holy, holy, holy, Lord
39
God Almighty, which was, and is and is to come" (Rev. 4:8). The holiness
of God instills within us a profound sense of awe, a deep reverence for His
majestic presence.
17.
In addition to the glorious manifestation of the divine presence in
heaven, God's holiness is revealed in the wrath He displays
toward sin. Read Revelation 15:3-8 and observe the connection
between the holiness of God and the seven plagues.
Two reactions to God's presence.
What makes the difference between
those who experience awe in the light of God's holiness and those who are
filled with terror? In the book of Hebrews we are admonished to offer our
worship to God with reverence and fear for He is a "consuming fire" (Heb.
12:28, 29). Should God fully manifest His holiness, we could be instantly
destroyed by the sheer power of His presence. Awe, respect, and reverence
for God's holiness and power result from a love relationship with Him.
Some are preparing for rejection.
"God has shown me that at the
very time that the signs of the times are being fulfilled around us, when we
hear, as it were, the tread of the hosts of heaven fulfilling their mission,
men of intelligence, men in responsible positions, will be putting rotten
timbers in their character building—material which is consumable in the
day of God, and which will decide them to be unfit to enter the mansions
above."—Testimonies to Ministers,
pp. 446, 447.
18.
In view the coining crisis, what counsel does the apostle Peter
offer us? 2 Peter 3:11-13.
HOW MAY THIS LESSON BE APPLIED TO MY LIFE?
God's holi-
ness makes me feel (check the appropriate box):
( ) afraid, ( ) uncomfortable, ( ) my need for a Mediator,
( ) thankful for the sacrifice of Jesus, ( ) a desire to praise God,
( ) hatred for sin.
Complete this open-ended sentence: God is worthy of my love and
worship because
M
FURTHER STUDY AND MEDITATION:
Read "Worldliness in the
Church" in
Testimonies,
vol. 2, pp. 183-199. Study Romans 12 and He-
brews 12 in connection with the message of Revelation 4.
SUMMARY:
In our lesson this week we focused attention on John's
throne-room vision recorded in Revelation 4. We saw that the purpose of
the vision was to strengthen believers by encouraging them to exercise
faith in the wisdom, power, and holiness of God.
40
Adult
Lesson
Worthy ils the Lamb
THIS WEEK'S STUDY: Revelation 5. The Lamb Before the Throne.
MEMORY TEXT: "Worthy is the Lamb that was slain to
receive power, and riches, and wisdom, and strength, and
honor, and glory, and blessing" (Revelation 5:12).
YOU CAN COME CONFIDENTLY BEFORE GOD'S THRONE.
Jesus is your mediator and judge in the heavenly sanctuary. His death
and resurrection make possible forgiveness, cleansing, and eternal life
for those who trust Him as Lord and Saviour. The scroll that the Lamb
takes from the hand of the Father is a book of destiny declaring God's
verdict. God's judgments will be vindicated before the heavenly uni-
verse.
OUTLINE:
I.
The Scroll With the Seven Seals (Rev. 5:1).
II.
No Cause for Weeping (Rev. 5:2-5).
III.
The Lion and the Lamb (Rev. 5:6, 7).
IV.
Rejoicing in Heaven (Rev. 5:8-14).
GOD'S WORD IS A SURE GUIDE FOR DECISION MAKING.
Most of us have become accustomed to hearing the news and weather
reports. Before deciding on what clothes to wear to work, many listen to
these reports. Some carefully study political and economic trends in
order to make sound business investments. Important decisions are made
every day on the basis of information gleaned from the newspapers,
radio, and television, not to mention the many consultation services that
are available.
For the most part, the news on the basis of which we make most of our
decisions has only temporary value. The weather changes daily. Political
events and economic trends may have a longer impact, but they are soon
forgotten. Few would be willing to pay the full price for yesterday's news-
paper. The older the newspaper, the less interest we have in it. Unlike
some things, news does not improve with age.
God's Word is different.
With each passing day its message becomes
increasingly important. As the world moves closer to its final destination,
the need to read the Scriptures becomes more urgent. Because we know
neither the day nor the hour when we may take our last breath, it is ex-
tremely important that we understand what is ahead of us and how we can
best prepare for eternity.
Revelation chapter 5 adds some vital aspects to the scene portrayed in
chapter 4. Together these two chapters depict the setting in which the seven
seals are broken as the prelude to the second coming of Jesus.
41
SWB
PM
tri
I. THE SCROLL WITH THE SEVEN SEALS (Rev. 5:1).
After describing the awesome scene of worship in heaven, John directs
our attention to the scroll with seven seals in the right hand of God. A mes-
sage of unparalleled significance is contained in the scroll, which is sealed
to secure its secrecy. With a loud voice a strong angel exclaims, " 'Who
is worthy to open the scroll and break its seals?' " (Rev. 5:2, RSV). This
is no ordinary scroll or book. Its contents have to do with the destiny of the
world and its people. As long as the scroll is sealed, however, the divine
verdict remains a mystery.
1.
When is the seventh seal broken, making possible the opening and
reading of the scroll in the hand of the Father? Rev. 8:1.
The little book in the hand of the Father is a scroll sealed with seven
seals. Such a scroll sealed on the outside cannot be unrolled and read until
all seven seals are broken. The contents of the scroll cannot be known until
the seventh seal is broken. The contents of the scroll are not the same as
the contents of the seals. The seals represent the events and messages that
precede the opening of the scroll.
"The central item, the seven-sealed scroll, portrays a will or testament,
for that is precisely what such a seven-sealed document was in Roman law
of John's day. . . . The breaking of the first six seals thus indicates events
or conditions within historical time which are preparatory to the opening of
the book in judgment; these seals represent the steps or means by which
God through Christ prepares the way in history for the opening and read-
ing of the great will or book of destiny at the judgment in the eschatologi-
cal consummation. The seventh seal fitly represents the silence which ac-
companies that opening of the will."—Kenneth A. Strand,
Interpreting the
Book of Revelation
(Naples, Ha.: Ann Arbor Publishers, 1976), pp. 55, 57.
2.
What is the significance of the "silence" in heaven spoken of in
Revelation 8:1? Isa. 62:1-4; 65:6, 7.
The sixth seal describes the second coming of Christ (Rev. 6:15-17).
Not until after Christ comes and the wicked are slain by the glory of His
appearance is the seventh seal broken. Then there is silence in heaven for
about "half an hour" (Rev. 8:1). When Jesus is coming to destroy His
earthly enemies, He "does not keep silence, before him is a devouring fire,
round about him a mighty tempest" (Ps. 50:3, RSV; compare verses 4-7).
"Behold, it is written before me: 'I will not keep silent, but I will repay,
yea, I will repay into their bosom their iniquities and their fathers' iniqui-
ties together, says the Lord " (Isa. 65:6, 7, RSV).
The silence does not come until the wicked have been put to death, the
righteous dead have been raised, and the righteous living are caught up
with them. The silence is the great calm after the storm. It is a symbol of
the great joy of the Lord, His heavenly hosts, and His redeemed people as
42
MON
they travel to heaven. "For Zion's sake I will not keep silent, and for
Jerusalem's sake I will not rest, until her vindication goes forth as bright-
ness, and her salvation as a burning torch. The nations shall see your vin-
dication, and all the kings your glory; and you shall be called by a new
name which the mouth of the Lord will give" (Isa. 62:1, 2, RSV; compare
Rev. 2:17).
3.
When are God's faithful people finally rewarded? 1 Thess. 4:16-
18; compare 2 Thess. 1:7-10.
The final verdict of the heavenly court is contained in the scroll in
the Father's hand (Rev. 5:1).
Those who are given eternal life are those
who are clothed in white robes. (Rev. 6:11; 7:9, 13-15). They have their
names retained in the book of life during the pre-advent judgment (Rev.
3:5), and at its conclusion are counted worthy of heaven (Dan 12:1).
Daniel saw books of record opened in the judgment, including the book of
life (Dan. 7:10). John's vision is complementary. He does not see the
books of record. He is shown in the Father's hand the book of destiny,
which is the verdict of the heavenly court after the books of record have
been examined and the book of life edited.
The destiny of the wicked is recorded in the same scroll.
"When Pi-
late washed his hands, saying,`I am innocent of the blood of this just per-
son,' the priests joined with the ignorant mob in declaring passionately,
`His blood be on us, and on our children.' Matt. 27:24, 25. Thus the Jewish
leaders made their choice. Their decision was registered in the book which
John saw in the hand of Him that sat upon the throne, the book which no
man could open. In all its vindictiveness this decision will appear before
them in the day when this book is unsealed by the Lion of the tribe of
Judah."—Christ' s Object Lessons,
p. 294.
II. NO CAUSE FOR WEEPING (Rev. 5:2-5).
John tells us that the angel found no one who was worthy to break the
seals and unroll the scroll of destiny.
4.
When John saw no one meet the challenge of the strong angel,
how did he respond? Why did he respond that way? Rev. 5:2-4.
The promise given to John ("Come up hither, and I will shew thee
things which must be hereafter," Rev. 4:1) appeared to be thwarted.
Failure to find one to open the scroll would postpone indefinitely the dis-
closure of God's decision regarding the saved and the lost. Without a
divine verdict, no one could be saved. If the scroll could not be opened,
there could be no salvation for anyone.
5.
What comforting reassurance was John given? Rev. 5:5.
43
6. When did Christ conquer so that He could open the scroll? Rev.
5:9, 10.
Christ's victory on the cross renders possible our victory, enables Him to
break the seals and reveal the eternal verdict of salvation for His people. His
victory also renders it possible for Him to destroy Satan and his followers.
The scroll in the Father's hand is vitally important to earth's inhabitants be-
cause it announces who is saved and why, and who is lost and why.
In
7. What other evidence are we given that Christ's victory on the
cross makes possible the spiritual victory of His believing people?
Rev. 3:21; 1 John 5:4, 5.
8. What other result follows from Christ's victory on Calvary?
1 Cor. 15:24-26; Rev. 20:9, 10.
Why have a pre-Advent judgment if God
has
known all along who
will be saved and who lost?
The Father holds the book of destiny in His
hands. The book contains the future for life or death of every human soul.
If God already knows who will be lost and who will be saved, why have
the pre-Advent court session as described in Daniel 7:9-14? (Note that God
foresees each soul's response to His grace, but He does not predetermine
it: Rom. 8:29; 1 Peter 1:2; Isa. 46:9, 10; John 13:11.)
The pre-Advent court session is for the benefit of the unfallen
universe.
The purpose is that through the church "the manifold wisdom of
God" might now be made known to "the principalities and powers in
heavenly places" (Eph. 3:10). Daniel saw present at the heavenly pre-Ad-
vent judgment a "thousand thousands . . . and ten thousand times ten
thousand" (Dan. 7:10). God's design is that "affliction shall not rise up the
second time" (Nah. 1:9). For this purpose to be realized it is essential that
no inhabitant of the universe should have any doubt about the justice of
God.
The pre-Advent court session is also for those living on the earth
now.
Christ wishes His living believers to enter into a relationship with
Him that will bear the scrutiny of the universe. The book of Revelation re-
peatedly emphasizes this motif. The pre-Advent judgment will not end
until the servants of God have been finally sealed (Rev. 7:3). Then their
characters will be fully in accord with God's will (Rev. 14:1). They will
fulfill the description in Rev. 14:5: "In their mouth no lie was found, for
they are spotless" (RSV).
Are the results of Calvary manifest in my life?
Can I rejoice in
present salvation in Christ? (See Titus 3:5-7; Col. 1:13, 14.) Am I ex-
44
periencing progressive growth spiritually, increasing victory over sin, a
closer and closer fellowship with Jesus? Am I seriously preparing for
the seal of God?
n
HI. THE LION AND THE LAMB (Rev. 5:6, 7).
One of the elders assured John that Jesus is able to open the scroll and
loosen its seals because of the victory He has won.
9.
By what titles did the elder refer to Christ? What do these titles
mean? Rev. 5:5.
The lion of Judah:
This title is taken from Genesis 49:9. Jacob was
pronouncing final blessings upon his sons. Judah is called a "lion's
whelp" and is promised that the scepter shall not depart from him "until
Shiloh come."
The root of David:
This title may be traced back to Isaiah 11:1, 10
where we find a reference to the stump and root of Jesse. David was
Jesse's offspring or "root." Jesus Christ was the Son of David and the
source of David's victory. Therefore Jesus is given the title "the Root of
David." The titles, Lion of Judah and Root of David both signify Jesus'
role as God's Anointed One or Messiah, and point to the great work of re-
demption that He has accomplished for us. He alone is worthy to unroll the
scroll and reveal its contents, for He alone is Lord of lords and King of
kings. (See Rev. 19:16.)
10.
What symbol of Christ was John shown? Rev. 5:6. 7.
The symbol of a lamb being used to represent Christ is common
throughout Scripture. John refers to Him as the "Lamb slain from the
foundation of the world" (Rev. 13:8). Isaiah speaks of Him as "a lamb
that is led to a slaughter" (Isaiah 53:7, RSV). Jeremiah increases our un-
derstanding of the symbol (Jer. 11:19). Peter borrows the Old Testament
imagery when he writes of Christ as "a lamb without blemish and without
spot" (1 Peter 1:18, 19).
11.
Why was Christ depicted in this way? Lev. 4:32; John 1:29.
"A lamb was even less expensive than a goat, and for this reason it was
expected that a poor man would bring a lamb. The lamb was therefore con-
sidered the poor man's offering. It is significant that Christ is repeatedly
spoken of as the Lamb of God. He is the poor man's sacrifice."—SDA
Bible Commentary, vol.
1, p. 732.
45
12.
What is symbolized by the seven horns of the Lamb? Rev. 5:6;
Deut. 33:17; 2 Sam. 22:3.
In the Bible horns are sometimes used as a symbol of strength or
power; whether spiritual power or national power. The psalmist wrote of
the Lord as "the horn of my salvation" (Ps. 18:2). The seven horns of
the Lamb represent Christ's perfect power to save by virtue of His sacri-
fice.
13.
Who is symbolized by the Lamb's seven eyes? Rev. 5:6; Zech.
4:2, 6, 10.
In Zechariah 4:10 the prophet refers to the oil in the seven candlesticks
as "the eyes of the Lord, which run to and fro through the whole earth."
The "seven eyes" are a symbol of God's omniscience or infinite wisdom
manifested through the work of the Holy Spirit. There is nothing hidden
from Him. His eternal vigilance by the Holy Spirit brings comfort,
strength, and protection to His committed people.
A magnificent portrayal of Christ.
The Lamb bears the marks of a
sacrificial death. They are the marks of Christ's sacrifice, the marks of
tragedy and triumph. The Lamb is living, but it retains the scars of a cruel
death. They remind us of the horrible nature and painful consequences of
sin. They also point to the glorious victory that Christ accomplished for us.
The Lamb with seven horns and seven eyes, bearing the sacrificial
marks, is the all-powerful, all-wise Saviour, who has descended into the
grave itself and has set free the captives of evil. He alone knows the mys-
teries of redemption and can reveal them to the church.
A divine contrast.
"These symbols represent the union of omnipotent
power and self-sacrificing love. The Lion of Judah, so terrible to the rejec-
tors of His grace, will be the Lamb of God to the obedient and faithful. The
pillar of fire that speaks terror and wrath to the transgressor of God's law
is a token of light and mercy and deliverance to those who have kept His
commandments. The arm strong to smite the rebellious will be strong to
deliver the loyal."—The
Acts of the Apostles,
p. 589.
What is Jesus to me, a Lion or a Lamb?
IV. REJOICING IN HEAVEN (Rev. 5:8-14).
In chapter 4 the 24 elders praised God for His work of creation. (See
verse 11.) In chapter 5 they offer praise to Jesus for His work of redemp-
tion. In both cases the adoration is introduced with the words, "Thou art
worthy." In chapter 5 the elders along with the four living creatures sing a
new song (verse 9).
46
Worthy
lb ad9L4aEM
14.
In each of the following texts we are exhorted to sing to the Lord
a "new song" and are given the reason for the exhortation. List
each reason on the blank space to the right of the text.
Ps. 33:3-5
Ps. 40:1-3
Ps. 96:1-6
Ps. 98:1-3
15.
In what respect is the song to the Lamb a new song? Who else
will sing a new song in the future? Rev. 14:3.
The song of victory.
"By faith we may stand on the threshold of the
eternal city, and hear the gracious welcome given to those who in this life
co-operate with Christ, regarding it as an honor to suffer for His sake. . . .
There the redeemed greet those who led them to the Saviour, and unite in
praising Him who died that human beings might have the life that meas-
ures with the life of God. The conflict is over. Tribulation and strife are at
an end. Songs of victory fill all heaven as the ransomed ones take up the
joyful strain, Worthy, worthy is the Lamb that was slain, and lives again, a
triumphant conqueror."—The
Acts of the Apostles,
pp. 601, 602.
OF WHAT IMPORTANCE IS THIS VISION OF CHRIST TO MY
LIFE?
Christ the Lamb has perfect wisdom and power. Do you long for
wisdom to know how to handle problems in your life? List some of these
problems:
Think of areas of life in which you need the power of Christ to be an
overcomer. List some of these:
Consider these promises: James 1:6; 2 Samuel 22:33-41; Isaiah 59:1,
16; Ephesians 1:19.
171
FURTHER STUDY AND MEDITATION:
Read
The Desire of Ages,
pp.
832-835.
SUMMARY:
By virtue of the victory Christ achieved through His sacrifi-
cial suffering and death, He alone is worthy of the honor to open the scroll
of destiny and loosen its seals. He is the Lion of Judah and the Lamb of
God.
47
MT 940
Thou WM Judge and
Avenge Ow Bliood
THIS WEEK'S STUDY: Revelation 6. The vindication of God's
people at the end of time.
MEMORY VERSE: "They cried with a loud voice, saying,
How long, 0 Lord, holy and true, doest thou not judge and
avenge our blood on them that dwell on the earth?" (Revelation
6:10).
CHRIST EXONERATES HIS JUSTIFIED PEOPLE.
God allows in-
dividuals, churches, and nations freedom to make choices. He allows
history to take its course, but He intervenes in behalf of His people and
overrules events to fulfill His divine will. The cry of the afflicted right-
eous is heard and registered in heaven, and toward the end of human
history those who have suffered for Christ's sake are vindicated by the
Lord Himself.
OUTLINE:
I.
The Four Horsemen of the Apocalypse (Rev. 6:1-8).
II.
Slain for the Word of God (Rev. 6:9-11).
HI. The Day of Their Wrath Has Come (Rev. 6:12-17).
HUMAN INTOLERANCE.
Throughout history human beings often have
been inhuman, causing great suffering. The Christian church has seen peri-
ods of great intolerance. Many faithful Christians, because of their loyalty
to the simple principles of the Bible, have suffered at the hands of other
professed Christians. The spiritual vitality of the early church gave place to
apostasy and doctrinal error. Those who refused to accept the trend often
paid for their dissent with their lives.
There is good news.
Christ has defeated the evil powers and has pro-
vided a way of escape for every human being. Ultimately God will settle
the great controversy and resolve the problem of evil by vindicating His
character in the universe.
The prophecy of the seven seals (Rev. 6:1-8:1)
traces not only the
spiritual decline of the church throughout history but God's reaction to it.
Mercifully the Lord has sent messages into the earth to lead His people
back to the teachings of Christ and His apostles. The seals of Revelation 6
are not merely a history lesson. They provide messages for today as we
face the challenges of end-time existence.
TAT
161 J
ul
48
En
I. THE FOUR HORSEMEN OF THE APOCALYPSE (Rev. 6:1-8).
As was noted last week, the Lamb alone is worthy to open the scroll,
by virtue of His triumph over Satan. When He opens the scroll, messages
from God are carried to earth. These messages are designed to meet the
spiritual needs of the church and humanity in general. Events in the church
and the world threaten to turn souls away from Christ. God sends messages
of light and warning to meet the emergency.
1. Fill in the chart below with the things that John saw and heard
when the first four seals were opened (Rev. 6:1-8).
1st Seal
6:1, 2
2nd Seal
6:3, 4
3rd Seal
6:5, 6
4th Seal
6:7, 8
2. Match the column on the left with the column on the right by plac-
ing the letter in the left colunm in the proper space:
a.
White Horse
b.
Red Horse
c.
Black Horse
d.
Pale Horse
Death and hell
God's people weighed
Spiritual conquest
Peace removed
3. Read the apocalyptic discourse of Jesus in Luke 21:1-28. What
signs did Jesus cite as evidence of the end of time? What
similarities do you recognize between Jesus' teaching and the mes-
sage of the seals?
Seventh-day Adventists have consistently taught
that the horses and
riders depicted in the first four seals represent the church in its various
stages of development and decline:
o
The white horse and its rider
with a bow and a crown go forth
"conquering and to conquer." This symbolically depicts the church in its
early state of purity when under the leadership of the risen Lord it success-
fully advanced the gospel against the pagan powers.
o
The red horse
with a rider bearing a sword to slay human life
symbolizes the loss of spiritual purity in the church of the postapostolic
period. Apostate Christians attempted to force their views upon others
by military conquest and religious persecution.
49
o
The black horse
with a rider holding a balance or scales in his
hand represents the church of the early Middle Ages which moved
farther from God's revealed will. The church adopted the ways of the
world to advance its mission, and set in motion a period of intense spir-
itual famine.
o
The pale horse
with a rider wearing the name "Death and Hades"
represents the church of the later Middle Ages. Spiritual famine ended in
spiritual death. The church had so turned away from the love and humility
of Jesus that it ceased to be His church. Apostate Christians persecuted
faithful Christians. Death and hell represent the divine sentence upon an
apostate church.
The seals of Revelation 6:1-8:1 are being restudied constantly by
Seventh-day Adventists.
We recognize that this is a section of Scripture
that demands close investigation. Together we need to open our hearts and
minds to the teaching ministry of the Holy Spirit as we seek for the special
relevance of this prophecy for the church and the world today.
4. For those wishing to engage in a more in-depth study of the four
horses of Revelation 6 the following study questions are offered:
a.
Who sends the four horses and riders into the earth? Rev. 6:1, 3, 5, 7.
The commands are given by the "living creatures" who are cherubim.
Eze. 1:4-10, 22; 10:1, 15, 20. From whom do the cherubim receive their
commands? Eze. 1:24, 25; 10:4, 5.
b.
What is the command that the living creatures give to the riders of
the horses? The KJV reads, "Come and see," but a better translation of the
Greek text might be, "Come," or "Go." "Many copyists of the Greek
manuscripts understood this to be a summons to John to come and behold
the sequel to the breaking of the seal, and so they added the words, 'and
see.' The AV follows this inaccurate rendering. However, the best Greek
texts contain only the summons, 'Come.' "—George Eldon Ladd, A
Com-
mentary on the Revelation of John
(Grand Rapids, Mich.: Wm.
B.
Eercl-
mans, 1972), p. 96.
c.
What is symbolized by the four colors of the horses? How are these
colors used in other contexts? A concordance may be used to great advan-
tage here. As a beginning note: "white" (Rev. 3:4, 5, 18; 19:7, 8); "red"
(Isa. 63:1-5; 1:18); "black" (Jer. 4:27, 28; Isa. 50:2, 3); "Pale or pale
green" (2 Kings 19:26; Eze. 17:24).
d.
What is represented by the two items possessed by the rider of the
white horse? The "bow" (Gen. 49:22-24; Zech. 10:1, 3-7) and the
"crown" (Rev. 3:11; Lev. 8:9; Ex. 28:36-38; Rev. 7:1-3).
e.
What kind of conquest is carried on by the rider of the white horse?
(Rev. 6:2). Is it spiritual or military?
f.
Is the message of the white horse being presented today? If so, what
is this message?
g.
If the message of the red horse, like that of the white horse, comes
from God, how could it be said "to take peace from the earth?" (Rev. 6:4;
compare Matt. 10:34-36). If the rider is sent into the earth by one of the
cherubim who passes on God's command, why is he given a great sword?
What does the sword represent? (See Eph. 6:17; Heb. 4:12; compare Isa.
50
1:19, 20; 65:11, 12.) Is God ever responsible for apostasy or persecution?
Could we conclude that the red horse does not merely represent apostasy
but also God's reaction to apostasy?
h.
What is the significance of the "balances" in the hand of the rider of
the black horse? (See Job 31:6; Dan. 5:27; Psalm 62:9.) How and why are
God's people being weighed in the balances today? (See
Testimonies, vol.
1, pp. 186, 187.)
i.
We are told the price of wheat and barley in Revelation 6:6, but we
are not told average income. Is that sufficient information to conclude that
there are famine conditions? A denarius (penny) was the pay for a day's
work given by the householder in Jesus' parable (Matt. 20:2, 9, 10, 13).
Was it a depressed wage? Of what are wheat, barley, oil, and wine symbols
in Scripture? (See Hosea 2:8; Joel 2:19, 23, 24; Zech. 4:1-6; Matt. 9:17;
Gen. 49:10-12.)
j.
For whom is death and hell intended (Rev. 6:8)? Who causes the de-
struction described under the fourth seal? Why? (See Eze. 14:21; Lev.
26:23-25; Jer. 21:7; Rev. 20:14, 15.)
When do the wicked suffer death and hell? (See Rev. 15:5-8; 16:1-21;
19:14-21; 20:9.)
Personal application.
How does my spiritual life appear to the Lord?
Do I appear more pale than pure? What should I do in order to enjoy a
closer relationship with Christ? Am I willing to suffer for righteousness'
sake as God's faithful have done throughout history?
®
II. SLAIN FOR THE WORD OF GOD (Rev. 6:9-11).
We must remember that we are dealing with symbolic imagery in the
book of Revelation. An attempt to interpret this passage literally will dis-
tort the prophetic message and at the same time make little sense. John's
vision can be understood more clearly against the background of the Old
Testament ritual of sacrifice.
5.
What do the following texts teach about blood and sacrifice? Lev.
4:7; 17:11; Ex. 29:12.
In the sacrificial ritual the priests poured out the bullock's blood at
the base or foot of the altar of burnt offering. The life of the animal was
regarded as in the blood. When the priest poured the blood of the ani-
mal in this way, he was returning the life to God through the ritual of
sacrifice.
6.
Whose blood was symbolized by the blood poured beneath the
altar in the earthly sanctuary? Isa. 53:12; John 19:33, 34.
7.
What other application of the blood poured beneath the altar is
possible? Rom. 8:35-37; Phil. 3:10; Rev. 12:11.
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8.
When facing the penalty of death for his faith, what was the
apostle Paul's response? Phil. 2:17; 2 Tim. 4:6.
The martyrs to be given eternal life.
In prophetic symbolism John
saw the martyrs who had given their lives because of God's Word and the
testimony of Jesus Christ. John did not see disembodied souls in heaven.
He saw a symbolic representation of the fact that Christ had reserved the
righteous dead for eternal life which will be bestowed on the resurrection
morning. (See 1 Tim. 6:16; 1 Cor. 15:51-54.)
9.
How may we copy the spirit of the martyrs? What does the coun-
sel of the apostle Paul mean to you? Rom. 12:1, 2.
Heaven's supplies available.
"All who consecrate body, soul, and
spirit to God's service will be constantly receiving a new endowment of
physical, mental, and spiritual power. The inexhaustible supplies of heaven
are at their command. Christ gives them the breath of His own spirit, the
life of His own life. The Holy Spirit puts forth His highest energies to work
in heart and
mind."—Gospel Workers,
p. 513.
10.
What metaphoric cry from the unconscious righteous dead is
heard by God? Rev. 6:10.
The cry of the martyrs is actually a plea for justice, not in a cold, legal-
istic sense, but with a genuine passion for righteousness and peace. The
martyrs' cry is not a desire for personal revenge, but a plea for divine vin-
dication.
11.
Are the righteous dead judged at the time of death or later; at
the second coming of Jesus or earlier? Rev. 6:10, 11; compare
Dan. 7:9-14, 21, 22.
The judgment of the righteous dead did not take place in the first cen-
tury A.D. Nor were the martyrs judged at the time of their deaths. Their cry
rules out those possibilities. Many of them had been in the grave for cen-
turies. Their symbolic cry was, "How long before thou wilt judge?" (Rev.
6:10, RSV). Moreover, they were told "to rest a little longer" (verse 11).
They would be raised from the dead after being in the grave "a little
longer." (See 1 Thess. 4:16-18.) The second advent of Jesus would occur
only a short time in the future. One thing implied by the cry of the martyrs
is that there is a pre-advent, investigative judgment. In this judgment they
finally are vindicated.
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12.
How are the righteous dead judged? Rev. 6:11; compare 3:5;
Dan. 12:1.
The righteous dead martyrs are judged in heaven. The "white robes"
symbolize their vindication in the heavenly pre-advent judgment. Because
they died in possession of Christ's righteousness, they could be judged
worthy of eternal life.
13.
What must occur before the righteous dead can be raised? Rev.
6:11.
Most English translations of Revelation 6:11 seem to indicate that the
martyrs cannot be raised until a certain number of people have been put
to death for their faith. However, the Greek of Revelation 6:11 reads
simply: "And there was given to each of them a white robe, and it was
said to them that they should rest yet a little time, until their fellow ser-
vants and their brethren also, who are about to be killed as they were,
might be made complete (or perfect)." The Greek verb for "might be
made complete" does not necessarily imply the completion of a particu-
lar number of martyrs. The idea of completing a number is not charac-
teristic of the usage of this verb in the Greek Old Testament or in the
New Testament.
14.
How do we become spiritually complete? Col. 2:10-13; Eph.
3:16-19.
The work of the Holy Spirit.
"The mighty power of the Holy Spirit
works an entire transformation in the character of the human agent,
making him a new creature in Christ Jesus. When a man is filled with the
Spirit, the more severely he is tested and tried, the more clearly he proves
that he is a representative of Christ. . . . Are we seeking for His fullness,
ever pressing toward the mark set before us—the perfection of His
character? When the Lord's people reach this mark, they will be sealed in
their foreheads. Filled with the Spirit, they will be complete in Christ, and
the recording angel will declare, 'It is finished.' "Alen G. White Com-
ments,
SDA Bible Commentary,
vol. 6, pp. 1117, 1118.
15.
What will be the spiritual condition of God's people just prior to
Jesus' second advent? Rev. 19:7, 8; Rev. 3:5; Eph. 4:13; 5:27.
Godly characters.
"When the character of Christ shall be perfectly re-
produced in His people, then He will come to claim them as His own."—
Christ's Object Lessons,
p. 69.
53
TAU
"The godly character of this prophet [Enoch] represents the state of
holiness which must be attained by those who shall be 'redeemed from the
earth' at the time of Christ's second
advent."—Patriarchs and Prophets,
pp. 88, 89.
M. THE DAY OF THEIR WRATH HAS COME (Rev. 6:12-17).
The opening of the sixth seal reveals a series of events that mark the
beginning of the end. The day of the Lord in Old Testament prophecy is
the day when God will vindicate His name in the earth. It is a day of light
for the righteous, but one of darkness for the wicked. (See Isa. 13:9, 10;
Joel 2:1, 2; Amos 5:18-20.)
16.
What is the first event in the natural world presented as a sign of
Jesus' soon appearing? Rev. 6:12; compare Jer. 4:23-28; Rev.
16:17-20.
17.
What second sign of the Advent does John mention? Rev. 6:12;
compare Isa. 13:9-11; Eze. 32:7, 8; Joel 2:10, 11.
18.
What is the third sign of the Advent that John lists? Rev. 6:13;
compare Isa. 34:1-4.
19.
How does John describe the second coming of Jesus? Rev. 6:14-
17; compare Joel 2:11; Nahum 1:6.
HOW WILL I GET READY?
In preparation for the second coming of
Jesus I plan to do the following (check the appropriate boxes):
(
) Spend at least 30 minutes daily in prayer and contemplation of the
perfect life of Jesus.
(
) Devote myself to a prayerful study of the Bible.
( ) Get involved in outreach activities in my church.
( ) Budget my time and money to allow for greater investment in
spiritual concerns.
FURTHER STUDY AND MEDITATION:
Compare Revelation 6:9-11
(judgment in progress) with chapter 19:1-8 (judgment completed). Read
The
Great Controversy,
chapter 40, "God's People Delivered," pp. 635-652.
SUMMARY:
The opening of the scroll in the Father's hand reveals God's
appeal to humanity in view of earthly events. With the breaking of each
seal, we are able to see the events and hear the messages from heaven that
precede the second coming of Jesus.
54
(CD
Adult
Lesson
0
God's Servants Seafled
THIS WEEK'S STUDY: Revelation 7:1-8. The sealing before the end
of time.
s35:13
MEMORY TEXT: "I heard the number of them which were
PM
sealed: and there were sealed an hundred and forty and four
thousand of all the tribes of ... Israel" (Revelation 7:4).
ARE YOU PREPARING FOR THE SEAL OF GOD?
God's work of
sealing His people saves them from the impending doom and secures them
for His kingdom. If you live until Jesus comes you must receive the end-
time seal of God to be saved. To be unsealed is to be lost.
The seven last plagues will not come until God's people are sealed. The
symbolic number, 144,000, are redeemed from every nation. Their robes
are made white and pure by the blood of the Lamb.
OUTLINE:
I. Angels Hold Back the Winds (Rev. 7:1).
H. The Angel From the East (Rev. 7:2).
III.
God's Sealing Work (Rev.
7:3;
14:1-5).
IV.
The One Hundred and Forty-four Thousand (Rev. 7:4-8).
GOD'S SEAL IS SPIRITUAL PREPARATION.
A woman had a terri-
fying dream one night. She dreamed she had a cancerous mole. The dis-
ease spread rapidly throughout her body. She felt utterly helpless and was
smitten with a sense of hopelessness. More than a few Seventh-day Adven-
tists feel this way about their spiritual condition and the spiritual condition
of their families. If not understood, our lesson for this week can cause
despair, for it calls attention to the terrors awaiting the wicked in the last
days. While few Adventists would speak of themselves as wicked, many
lack the assurance of salvation. They tend to doubt that they should num-
ber themselves with God's faithful.
John's vision of the four angels at the four corners of the earth was de-
signed to awaken hope within God's people and bring encouragement to
them as they prepare for the great tribulation. In such a preparation, it is
well to take inventory of our spiritual priorities and decide whether some
changes are necessary. It is not too late to change. However hopeless our
condition may appear, and however helpless we may feel, God's grace is
sufficient. His wisdom and power are unlimited. He desires to take us and
our loved ones safely through whatever trials await us.
li
I. ANGELS HOLD BACK THE WINDS (Rev. 7:1).
God's work of giving the seal to believers at the end of time is recorded
55
after the story of the second coming of Jesus (Rev. 6:12-17). But the seal
of God is not given after the second coming of Jesus. The reason for the ar-
rangement of the material here in Revelation is simply that chapter 6:17
asks an important question: "Who shall be able to stand?" The answer to
that question is that those who have been sealed before the Advent will be
able to stand without fear when Jesus comes. Revelation 7:1-8 answers the
question of Revelation 6:17.
1.
What is meant by "the four corners of the earth"? Rev. 7:1; com-
pare Rev. 20:8; Job 1:19.
In the Bible the phrase "four corners" is a term for universality or
wholeness. The four corners of a city refer to the whole or complete city.
The phrase "four corners" does not mean that the city is square or flat.
The same is true when a house, a nation, a class of people, or the world are
being referred to. (See also Isa. 11:12; Eze. 7:2.) Isaiah 40:22 speaks of
God as "he that sitteth upon the
circle
of the earth."
The "four angels" of Revelation 7:1 symbolize all of heaven's angels
who are involved in ministering to mankind. (See Hebrews
1:14.)
2.
What is symbolized by the "winds of the earth" that are held
back by the angels? Rev. 7:1. Read each text listed below and sum-
marize what it says about wind or winds:
Dan. 7:2, 3
Jer. 49:36
Jer. 23:19
Hosea 13:15
Angels are restraining evil forces.
"The present is a time of over-
whelming interest to all living. Rulers and statesmen, men who occupy
positions of trust and authority, thinking men and women of all classes,
have their attention fixed upon the events taking place about us. They are
watching the strained, restless relations that exist among the nations. They
observe the intensity that is taking possession of every earthly element, and
they recognize that something great and decisive is about to take place—
that the world is on the verge of a stupendous crisis.
"Angels are now restraining the winds of strife, that they may not blow
until the world shall be warned of its coming doom; but a storm is gather-
ing, ready to burst upon the earth; and when God shall bid His angels loose
the winds, there will be such a scene of strife as no pen can
picture."—Ed-
ucation,
pp. 179, 180.
"I saw that the four angels would hold the four winds until Jesus' work
was done in the sanctuary, and then will come the seven last plagues."—
Early Writings,
p. 36.
56
"The storm is coming, relentless in its fury. Are we prepared to meet it?
Are we one with Christ as He is one with the Father?"—Review
and Her-
ald,
Nov. 27, 1900.
"Already kingdom is rising against kingdom. There is not now a deter-
mined engagement. As yet the four winds are held until the servants of
God shall be sealed in their foreheads. Then the powers of earth will mar-
shal their forces for the last great battle. How carefully we should improve
the little remaining period of our probation."—Ellen G. White Comments,
SDA Bible Commentary, vol.
7, p. 968.
Am I ready for the winds of strife to be let loose? What kind of spir-
itual preparation am I making?
MOW
H. THE ANGEL FROM THE EAST (Rev. 7:2).
3. Why is the sealing angel said to be from the east? Rev. 7:2; com-
pare 16:12.
The east is an important symbol in the Bible.
The original taber-
nacle and the temple of Ezekiel's vision opened toward the east (Ex.
27:13-15; Eze. 40:6). The tribe of Judah from which Jesus descended
was camped on the east side of the camp of Israel in the wilderness
(Num. 2:3). Moses and Aaron, both of whom were types of Christ,
camped on the east of the tabernacle (Num. 3:38). The New Inter-
national Version translates Luke 1:78: "Because of the tender mercy of
our God, by which the rising sun [or 'ease] will come to us from
heaven." The "east," or "rising sun" came from heaven to earth when
Jesus came to redeem mankind. Malachi speaks of the Messiah as "the
Sun of righteousness" who will "arise with healing in his wings" (Mal.
4:2).
Cyrus, who successfully led the Medes and Persians against Babylon
(539 B.C.), was the deliverer from the north and the east. (See Isa. 41:2,
25.) Cyrus and his army were types of Christ and the heavenly angels who
will defeat modern Babylon (Rev. 17:14). Christ and the angels are spoken
of as "the kings of the east" (Rev. 16:12), as will be shown in a later les-
son.
The sealing angel is Christ.
The significance for Revelation 7:2 is that
the sealing angel can be regarded as Christ Himself. He is the eastern One
who seals His people. He brings the dawning of spiritual day to believing
sinners. Just as Cyrus's victory made possible his decree liberating Israel
from captivity in Babylon, so Christ's victory (Rev. 5:5, 9, 10) makes it
possible for Him to separate His people from modern "Babylon" and seal
them for eternity.
Am I allowing Christ to separate me from modern "Babylon"?
(See Rev. 18:1-4.) Am I willing to live so near to Him that He will be
able to place upon me his last-day seal?
57
El
III. GOD'S SEALING WORK (Rev. 7:3; Rev. 14:1-5).
4.
What four things are we told in Revelation 7:1-4 about those who
are sealed?
5.
Whose name is written on the foreheads of those who are sealed?
What do names often signify in the Bible? Rev. 14:1; compare
Rev. 14:5; 3:12.
The Old Testament background.
The ancient Israelite high priest
wore a turban on the front of which was a gold plate. On the plate were in-
scribed the words, "Holy to the Lord" (Ex. 28:36-38, NN; Lev. 8:9). This
is the Old Testament background to the symbolism used in Revelation 7
and 14. (Compare the discussion of the sealing in Ezekiel chapter 9.)
God's last-day people are to wear the crown of spiritual victory
(Rev. 3:11; 6:2).
They wear the crown in two senses: (1) they have the gift
of eternal life now (1 John 5:12, 13); (2) they have victory over sin through
the power of the indwelling Christ (1 John 5:4; Rom. 6:14).
The seal of God is "his name and his Father's name written on
their foreheads" (Rev. 14:1, RSV).
The one who overcomes sin through
Christ's grace has Christ's name and the Father's name written upon him
(Rev. 2:17; 3:12; 22:4). The Old Testament predicted that God's people
would be called by a new name (Isa. 62:2; 65:15). "In the OT the Hebrew
word
shem,
'name,' is sometimes used in the sense of 'character' (see Jer.
14:7, 21), and may be almost synonymous with the person himself (see Ps.
18:49)."—SDA
Bible Commentary,
vol. 6, p. 157. Many names in the Old
Testament were intended to indicate the characters of those who had them.
When the believers have the name of Christ and the Father written upon
them, they have the gift of the divine character. They are said to be sealed
in their foreheads because their minds are totally dedicated to Christ. The
Holy Spirit has come to dwell within them. They are "partakers of the
divine nature" (2 Peter 1:4).
We must have Christ's character.
"Only those who receive the seal
of the living God will have the passport through the gates of the Holy City.
But there are many who take upon themselves responsibilities in connec-
tion with the work of God who are not wholehearted believers, and while
they remain thus they cannot receive the seal of the living God. They trust
in their own righteousness, which the Lord accounts as foolishness. . . .
"The seal of the living God will be placed upon those only who bear a
likeness to Christ in character.
"As wax takes the impression of the seal, so the soul is to take the im-
58
WED
1111
pression of the Spirit of God and retain the image of Christ."—Ellen G.
White Comments,
SDA Bible Commentary, vol.
7, p. 970.
6.
What does John mean when he says that the sealed saints are
"redeemed from the earth," "from mankind"? Rev. 14, 3, 4,
RSV.
"Soon we heard the voice of God like many waters, which gave us the
day and hour of Jesus' coming. The living saints, 144,000 in number, knew
and understood the voice, while the wicked thought it was thunder and an
earthquake."—Early
Writings,
p. 15; compare
Testimonies, vol.
1, p. 59.
"These, having been translated from the earth, from among the living,
are counted as 'the first fruits unto God and to the Lamb.' Revelation 15:2,
3; 14:1-5. 'These are they which came out of great tribulation'; they have
passed through the time of trouble such as never was since there was a na-
tion; they have endured the anguish of the time of Jacob's trouble; they
have stood without an intercessor through the final outpouring of God's
judgments. But they have been delivered, for they have 'washed their
robes, and made them white in the blood of the Lamb.'
"—The Great
Controversy,
p. 649.
7.
In what sense are the sealed saints "not defiled with women"?
Rev. 14:4; compare 15:2-4.
The 144,000 have resisted the advances of metaphorical Jezebel and her
daughters (Rev. 2:20-23). To change the metaphor, they have rejected the
attractions of the great harlot, Babylon, and her daughters (Rev. 17:1-6).
Spiritually they are 'spotless' because they have rejected Satan's counter-
feit.
8.
How do we know that God's "seal" is the same thing as His
"sign"? Is circumcision still God's sign? Rom. 4:11; Gal. 5:6;
6:15.
9.
What other important "sign" or "seal" has God given His people
to encourage their relationship with Him? How important is this
"sign" or "seal" today? Ex. 31:13, 17; Eze. 20:12, 20; Matt.
24:20.
Because Sabbath observance is a sign of holiness (Ex. 31:13), it is an
important part of the experience of righteousness by faith in Christ.
59
The Sabbath test.
"The Sabbath will be the great test of loyalty, for it
is the point of truth especially controverted. When the final test shall be
brought to bear upon men, then the line of distinction will be drawn be-
tween those who serve God and those who serve Him not. While the ob-
servance of the false sabbath in compliance with the law of the state, con-
trary to the fourth commandment, will be an avowal of allegiance to a
power that is in opposition to God, the keeping of the true Sabbath, in obe-
dience to God's law, is an evidence of loyalty to the Creator. While one
class, by accepting the sign of submission to earthly powers, receive the
mark of the beast, the other, choosing the token of allegiance to divine
authority, receive the seal of God."—The
Great Controversy,
p. 605.
"The fourth commandment alone of all the ten contains the seal of the
great Lawgiver, the Creator of the heavens and the
earth."—Testimonies,
vol. 6, p. 350. (Compare
Patriarchs and Prophets,
p. 307;
Testimonies,
vol. 8, p. 117.)
"Those who desire to have the seal of God in their foreheads must keep
the Sabbath of the fourth commandment."—Ellen G. White Comments,
SDA Bible Commentary, vol.
7, p. 981.
Are you, by Christ's grace, faithfully observing the Sabbath?
The
Ten Commandments, including the Sabbath command, are written on the
hearts of believers in the new covenant experience. (See Hebrews 8:10;
compare Jer. 31:31-33.) The Sabbath commandment is God's seal because
it contains the name, authority, and dominion of the divine Law-giver (Ex.
20:8-11; compare 1 Kings 21:8; Esther 3:12). Because the Sabbath is such a
vital part of the righteousness by faith experience, shouldn't we search the
Scriptures to be sure that we are keeping God's day in the way He requests?
®
IV. THE ONE HUNDRED AND FORTY-FOUR THOUSAND. (Rev.
7:4-8.)
We have discovered that the 144,000 are Christ's faithful, sealed people
living on the earth when Jesus comes.
10. Is the number 144,000 literal or symbolic? Are the twelve tribes
literal or symbolic?
The Scriptures teach that the 144,000 come from the twelve tribes of
Israel: Judah, Reuben, Gad, Asher, Naphtali, Manasseh, Simeon, Levi, Is-
sachar, Zebulun, Joseph, and Benjamin. The number 144,000 stands for
completeness and perfection and is reached by multiplying 12 by 12 and
then by 1,000. It would be a mistake to conclude that John is thinking in
literal terms. The mention of the 144,000 is contained in a highly symbolic
prophecy. Revelation 7 uses such symbolism as "four angels," "four
corners," "four winds," "the east," the seal in the foreheads of God's
people. To interpret these symbols literally would be to miss the point of
the passage. As we have seen, the symbolism has very significant meaning
for last-day Christians.
60
Spiritual Israel. Those who are sealed and preserved through the great
tribulation in the last days are not literally members of the twelve tribes of
Israel. The tribes do not exist today. They are mentioned because in their
totality they typify the people of God, including both Jews and Gentiles. In
the New Testament the church established by Jesus and organized around
the twelve apostles constitutes the new Israel. (See James 1:1; Rom. 2:28,
29; 9:6, 7; Gal. 3:29.)
Not every professed Christian will be sealed. While it is true that the
144,000 represent a complete and perfect body of believers, it does not fol-
low that everyone who bears the name Christian will be numbered in that
group. The angel holding the seal of the living God refers to the 144,000
as "the servants of our God." They are identified on the basis of their
service to God. They are characterized by their faithfulness, obedience and
loyalty. God claims them as His people because of their desire and deci-
sion to be His people.
We must not enter into controversy over who are the 144,000. "It is
not His will that they shall get into controversy over questions which will
not help them spiritually, such as, Who is to compose the hundred and
forty-four thousand? This those who are the elect of God will in a short
time know without
question."—Selected Messages,
bk. 1, p. 174.
WHAT IS MY RESPONSE TO THIS MESSAGE? Read the statements
below and respond accordingly:
1.
God wants me to anticipate joyfully the sealing work, for it will bring
great joy to my Christian experience.
AGREE ( ) DISAGREE ( )
2.
Preparation for the seal of God will come by my growth in grace.
AGREE ( ) DISAGREE ( )
3.
I grow in grace by working hard to make myself holy.
AGREE ( ) DISAGREE ( )
4.
My Christian growth will occur as I choose Christ every day, abiding
in Him by prayer and Bible study, and depending upon Him for
spiritual strength.
AGREE ( ) DISAGREE ( )
5.
I can cooperate with Christ in preparing for the seal of God by careful-
ly keeping the Sabbath holy, by delighting in it and enjoying its
spiritual opportunities.
AGREE ( ) DISAGREE ( )
AM
FURTHER STUDY AND MEDITATION: Study the relationship be-
tween Revelation 14:1-5 and the three angels' messages of verses 6-12.
Read "A Present-Day Work," in
Testimonies,
vol. 9, pp. 97-108.
SUMMARY: John saw in vision a picture of terrifying destruction that
will take place in the last days. At this time of universal terror, every evil
power will lash out in a final assault against the world and especially
against God's people. But the Lord will not permit this terrible devastation
to come until His people are protected. The faithful will be sealed with the
seal of the living God and will be brought safely through the terrors of the
last days.
61
Gft
1.0
Adult
Lesson
Sa0vation From God
THIS WEEK'S STUDY: Revelation 7:9-17; 8:1. The perfect joy of the
redeemed in heaven.
MEMORY TEXT: "After this I beheld, and lo, a great multi-
tude, which no man could number, of all nations, and kindreds,
and people, and tongues, stood before the throne, and before
the Lamb, clothed with white robes, and palms in their hands;
and cried with a loud voice, saying 'Salvation to our God which
sitteth upon the throne, and unto the Lamb' " (Revelation 7:9,
10).
SAG
PM
YOU CAN TRIUMPH IN CHRIST.
In Christ's strength you can endure
the tribulation, triumph over the enemy, and receive the blessed reward
prepared for the faithful. A great multitude from every nation, tribe, and
people will be redeemed from the tribulations of earth. They will stand
clothed in the righteousness of Christ, victorious before the throne of God,
and saved by the merits and power of Jesus Christ.
OUTLINE:
I.
The Shout of Triumph (Rev. 7:9-12).
II.
God's Provision for Polluted Garments (Rev. 7:13, 14).
III.
Serving in God's Temple (Rev. 7:15-17).
IV.
The Journey to Heaven (Rev. 8:1).
THE CROSS BEFORE THE CROWN.
Our lesson this week focuses
on the blessed state of God's people in heaven. The vision of the re-
deemed is intended to bring encouragement and comfort to the last-day
church. In His Olivet discourse (Matthew 24, 25) Jesus told His dis-
ciples that, before the end would come, there would be trouble such as
the world has never witnessed. Through that message to His disciples,
He speaks to us today. His purpose was to stress the need to be spiritu-
ally alert.
Revelation 7 is a parenthetical section.
The vision of the redeemed in
heaven is a scene of victory and celebration. The vision is presented out of
chronological sequence. The sixth seal (Rev. 6:12-17) describes the second
coming of Jesus. As we will see, the seventh seal (Rev. 8:1) refers only
briefly to the translation of the redeemed to heaven. Chapter 7 is an inter-
lude between the sixth and seventh seals. Why the interlude? Revelation
7:1-8 answers the question that is asked immediately after the description
of the Second Advent: "Who shall be able to stand?" (Rev. 6:17). The an-
swer is, "The 144,000 who are sealed before the Advent will be able to
stand when Jesus appears." John is shown next the saved of all ages in
heaven. Then he sees Christ break the seventh seal, which symbolically
62
depicts the triumphant procession of the saints from earth to the throne of
God (Rev. 8:1). Hence, the vision of the saints in heaven is followed by a
brief outline of how they arrived there.
Think positively.
As we study this lesson our attention should focus on
the future triumph that Christ promises the church and not on the earthly
tribulation awaiting us. We should in faith visualize ourselves with the re-
deemed in heaven and verbalize to one another the assurance that Christ
provides in His Word. This positive and creative thinking will vitalize our
spiritual experience.
I. THE SHOUT OF TRIUMPH AND THE PRAISE OF ANGELS.
1.
How does John describe the multitude he saw in vision? Rev. 7:9,
10.
A numberless multitude.
In contrast to the 144,000, the multitude is
as the sands of the seashore. Some Bible students see this as a reference to
God's promise to Abraham that his descendants would be as numerous as
the stars in the heavens (Gen. 15:5), and his promise to Jacob that his seed
would be as the sand of the seashore (Gen. 32:12). The vision brings
courage to those who are inclined to grieve over the empty pews on Sab-
bath morning while football stadiums and other sports arenas are filled to
capacity. The vision makes clear that God's redemptive purpose will not
be thwarted.
From every nation and people of earth.
The innumerable multitude
includes the faithful of every age. In one way or another they paid the price
of fidelity. Once again we may see in the vision of the redeemed the ful-
fillment of God's promise to Abraham: "In thee shall all families of the
earth be blessed" (Gen. 12:3). Through Christ Jesus our Lord, the divine
promise finds its ultimate fulfillment. The redeemed, which no one can
number, come from every nation, tribe, and people. Every race and ethnic
group are represented. Peoples of different language systems and cultural
backgrounds are there, as well. They have won the battle against sin—sin-
ful thoughts, degrading habits, wicked deeds. The white robes worn by the
redeemed represent the righteousness of Christ received through faith
(Rev. 19:7, 8).
The multitude praise God for His salvation.
The shout of joy and
triumph from the redeemed attributes salvation to God. There is no hint
of self-praise, no reference to human achievement. They faced the
enemy, did battle with him, and came through victoriously by the grace
of God alone.
2.
Of what Israelite feast do the "palm branches" remind us? Rev.
7:9; Lev. 23:33-43.
63
On the fifteenth day of the seventh month, and for the next seven days
the Israelites were to live in booths (or tabernacles). They were to "take on
the first day the fruit of goodly trees, branches of palm trees, and boughs
of leafy trees, and willows of the brook" and "rejoice before the Lord
your God seven days" (Lev. 23:40, RSV). The autumn harvests were over,
the Day of Atonement was in the past. Relieved of sin and care, God's
people could enjoy a feast of spiritual rest and rejoicing. They lived in
booths made of palm branches to commemorate God's leading during the
wilderness period (Deut. 16:12-15) and His wonderful blessing since. Note
the presence of palm branches and trees in the wilderness tabernacle, in
Solomon's Temple, and in the temple seen in vision by Ezekiel. (See
1 Kings 6:29, 32, 35; 7:36; 2 Chron. 3:5; Eze. 40:16, 22, 26, 31, 34, 37.)
The palm tree is used in Scripture as a symbol of the flourishing Christian.
(See Ps. 92:12-15; Song of Solomon 7:7, 8.)
The Antitype.
In the antitypical situation (Rev. 7:9-12), the time of
spiritual ingathering and the pre-advent judgment (Day of Atonement) are
passed (Rev. 6:11; 7:1-8). The final harvest of the earth has been reaped
(Rev. 14:14-20). Now in the heavenly kingdom, God's people are able to
rejoice at the divine deliverance from spiritual Egypt. Christ's triumphal
entry into Jerusalem on the Sunday before His crucifixion foreshadowed
this wonderful rejoicing in the kingdom of heaven (John 12:13).
3.
After the jubilant cry of the multitude, the angels offer their praise
to God. What significance is there in the seven words of praise in
the angel's song as they are applied to God? Rev. 7:12.
The thousands upon thousands of angels surrounding God's throne re-
spond spontaneously to the rejoicing of the great multitude. They fall pros-
trate before God and offer Him a perfect anthem, a sevenfold ascription of
praise.
IT
IL GOD'S PROVISION FOR POLLUTED GARMENTS (Rev. 7:13,
14).
4.
What rhetorical questions are directed to John by one of the 24
elders? How does John respond? What answer does the elder
provide? Rev. 7:13, 14.
Purified because of Calvary.
"In all ages the Saviour's chosen have
been educated and disciplined in the school of trial. They walked in narrow
paths on earth; they were purified in the furnace of affliction. For Jesus'
sake they endured opposition, hatred, calumny [false charges]. They fol-
lowed Him through conflicts sore; they endured self-denial and ex-
perienced bitter disappointments. By their own painful experience they
learned the evil of sin, its power, its guilt, its woe; and they look upon it
with abhorrence. A sense of the infinite sacrifice made for its cure humbles
64
them in their own sight and fills their hearts with gratitude and praise
which those who have never fallen cannot appreciate."—The
Great Con-
troversy,
pp. 649, 650.
In Revelation 7:13, 14 the elder says three things about the faithful:
(1) they came out of great tribulation; (2) they washed their stained gar-
ments; and (3) they made their garments white in the blood of the Lamb.
This is a scene of triumph over sin, through the power of the Lord Jesus
Christ. Attention is focused on the moral and spiritual victory God's
people have experienced through faith in Christ.
5. The following texts provide a background for understanding
John's reference to the saints washing their garments. Summarize
what each one says about polluted garments or polluted lives and
the need for cleansing or changing them.
Ex. 19:10, 14
Ps. 51:1-7
Isa. 1:18
Isa. 64:6
Zech. 3:1-5
We can approach God only in the merits of Christ's righteousness.
To come before God's presence in "filthy robes" is contemptuously disre-
spectful of His awesome holiness. When we approach God, we are to
come in the name of Christ, fully penitent, and in humility seek forgive-
ness and cleansing.
®
6. What is done for us when we accept the blood of Jesus as our sin-
offering? Rom. 3:25; Heb. 9:14.
Luther cleansed by His blood.
One night Martin Luther dreamed that
he saw the devil standing in front of him with a parchment scroll in his
hand. Although only partly unrolled the scroll reached right down to the
ground. On the parchment Luther saw the long, seemingly endless list of
his sins. But he noticed that the devil had his hand over one portion of the
scroll. He commanded the devil to remove his hand, but he refused. Then
in the name of Christ he commanded him again. The devil removed his
hand, and Luther read the words "The blood of Jesus Christ his Son
cleanseth us from all sin" (1 John 1:7).
No wonder Luther could write:
"Therefore the Christ who is grasped
by faith and who lives in the heart is the true Christian righteousness, on
account of which God counts us righteous and grants us eternal life."—
Luther's Works
(St. Louis, Mo.: Concordia, 1963), vol. 26, p. 130.
65
7.
Describe further what the Bible teaches about the inner cleansing
provided by the justifying blood of Jesus Christ. Titus 3:5-7; Rom.
10:6-10.
Only through Christ's blood is there cleansing.
"Our condition
through sin is unnatural, and the power that restores us must be supernatu-
ral, else it has no value. There is but one power that can break the hold of
evil from the hearts of men, and that is the power of God in Jesus Christ.
Only through the blood of the Crucified One is there cleansing from sin.
His grace alone can enable us to resist and subdue the tendencies of our
fallen nature."—The
Ministry of Healing,
p. 428.
"It is Christ formed within that makes a man worthy of receiving the
crown of life, that fadeth not away. . . . This is our washing and ironing
time—the time when we are to cleanse our robes of character in the blood
of the Lamb. John says, 'Behold the Lamb of God, which taketh away the
sin of the world.' . . . Shall we not let Him take them away? Shall we not
let our sins go?"—Ellen G. White Comments,
SDA Bible Commentary,
vol.
5, p. 1131.
We must accept the bestowal of Christ's righteousness.
"In order to
meet the requirement of the law, our faith must grasp the righteousness of
Christ, accepting it as our righteousness. Through union with Christ,
through acceptance of His righteousness by faith, we may be qualified to
work the works of God, to be colaborers with
Christ."—Selected Mes-
sages,
bk. 1, p. 374.
"Genuine faith appropriates the righteousness of Christ, and the sinner
is made an overcomer with Christ; for he is made a partaker of the divine
nature, and thus divinity and humanity are
combined."—Selected Mes-
sages,
bk. 1, pp. 363, 364.
"Those who see Christ in His true character, and receive Him into the
heart, have everlasting life. It is through the Spirit that Christ dwells in us;
and the Spirit of God, received into the heart by faith, is the beginning of
the life eternal."
—The Desire of Ages,
p. 388.
The robes of the faithful represent the character of Christ bestowed
upon them.
His character has become the spiritual substance of their lives.
The reference to their washing their robes in the blood of the Lamb is figu-
rative. It signifies their willingness to be spiritually cleansed by the trans-
forming power of God's grace.
U
III. SERVING IN GOD'S TEMPLE (Rev. 7:15-17).
Clothed in the righteousness of Christ, the faithful are able to stand in
the very presence of God. John envisions them standing before God's
throne in heaven.
8.
What other visions of the heavenly temple were given to John?
Rev. 4:2; 11:19; 15:5.
66
9.
What earthly temple was a type or a shadow of the heavenly
temple? Heb. 8:1-5; 9:1, 11.
The place of judgment for 1,000 years.
In the heavenly temple the
righteous engage in the judgment of the wicked during the millennium
(Rev. 20:4-6; 1 Cor. 6:2). For 1,000 years the saved of all ages "serve him
day and night in his temple" (Rev. 7:15).
At the end of the 1,000 years there will be no temple in the New
Jerusalem on this earth.
John "saw no temple therein: for the Lord God
Almighty and the Lamb are the temple of it" (Rev. 21:22). The eternal city
of the saved on the renewed earth will contain no temple because the sin
problem has been finally eliminated. The heavenly sanctuary or temple is
the place of mediation and judgment in view of sin. Sin finally is abolished
at the end of the millennium (Rev. 20:9), and the need for a place of inter-
cession and judgment no longer exists.
10.
How does Revelation 7:15 prove that when Jesus comes the
second time He does not establish a millennial kingdom on this
earth, but takes the redeemed to heaven?
Whenever God's temple is referred to in the book of Revelation it is al-
ways in heaven. (See Rev. 3:12; compare verse 21; 11:1, 2, 19; 14:15, 17;
15:5-8; 16:1, 17.) When John mentions the new earth he specifically states,
"I saw no temple therein" (Rev. 21:22). John saw the 144,000 on "mount
Sion" (Rev. 14:1) "before the throne" (verse 3) after their redemption is
complete. Mount Sion is identified by Paul as "the heavenly Jerusalem"
(Heb. 12:22). Revelation 7 depicts the "great multitude" of the saved, in-
cluding the 144,000 "before the throne, and before the Lamb" (verse 9),
serving Him "day and night in his temple" (verse 15). The multitude of
the saved are then in heaven, not on this earth. Although the mediatorial
ministry of Christ is now complete in the heavenly temple (Rev. 8:3, 5),
the millennial judgment takes place there (Rev. 20:4).
11.
List the wonderful blessings the faithful are promised in Revela-
tion 7:15-17.
The victory is won.
"They are no longer feeble, afflicted, scattered,
and oppressed. Henceforth they are to be ever with the Lord. They stand
before the throne clad in richer robes than the most honored of the earth
have ever worn."—The
Great Controversy,
p. 650.
IV. THE JOURNEY TO HEAVEN (Rev. 8:1).
12.
What did John see when the seventh seal was broken by Christ?
Rev. 8:1.
67
13.
Until when does God refuse to keep silent? Ps. 50:3-6; Isa. 62:1-4.
God is not silent until the recompense is dealt to the wicked and His
people are eternally redeemed. The silence in Revelation 8:1, coming im-
mediately after the appearance of Christ (Rev. 6:12-17), represents the rest,
peace, and rejoicing among heaven's host and the saved after the verdict of
the heavenly court has been put into operation. When the seventh seal is
broken the contents of the book of destiny become known (Rev. 5:5, 9).
God's people are gathered together by the angels and taken to heaven. (See
Matt. 25:31; John 14:1-3.)
14.
Because a day represents a year in symbolic Bible prophecy, how
long is half an hour? Rev. 8:1.
The trip to heaven:
"We all entered the cloud together, and were
seven days ascending to the sea of glass, when Jesus brought the crowns,
and with His own right hand placed them on our
heads."—Testimonies,
vol.
1, pp. 60, 61.
The antitypical feast of tabernacles
begins when the righteous are
caught up to meet Jesus. It continues until they are welcomed to heaven in
the great gathering before the throne of God.
WHAT IS MY RESPONSE?
Indicate whether you regard the following
statements as true or false:
1.
We should be willing to make any sacrifice to be among those who
stand before the throne of God.
TRUE ( ) FALSE ( )
2.
Christ is willing to take us to heaven in our weak, unchristlike state.
TRUE ( ) FALSE ( )
3.
If we are to be taken to heaven with Jesus, our wills must be involved
in daily choosing Christ, His love, and His power.
TRUE ( ) FALSE ( )
FURTHER STUDY AND MEDITATION:
Compare Revelation 6:12-
7:17 with 19:11-20:4. Read
Testimonies,
vol. 9, pp. 267-269;
The Min-
istry of Healing,
pp. 503-516.
SUMMARY:
Our lesson has directed attention to the innumerable multi-
tude from every nation, kindred, tongue, and people, appearing before
God's throne in jubilation. They have passed through the great tribulation
triumphantly, have been transported to heaven, and now are rejoicing
before God's throne, clothed in white robes with palm branches in their
hands.
68
Adult
Lesson
10
The Church in a
Hostile
\14
'odd
THIS WEEK'S STUDY: Revelation 8. Trumpets 1-4.
s
-
KiS
MEMORY VERSE: "And the smoke of the incense, which
PM
came with the prayers of the saints, ascended up before God
out of the angel's hand" (Revelation 8:4).
YOUR PRAYERS COUNT.
The prayers of the saints are important to
God as He intervenes in a rebellious world and in hastening the return of
Jesus as sovereign Lord. The final events of earth's history are under the
full control of Christ. The seven trumpets open to our view great climactic
events, past, present, and future. God's people may have confidence in His
care during the coming crisis.
OUTLINE:
I.
The Angel at the Altar (Rev. 8:2-6).
II.
The First Four Trumpets (Rev. 8:7-13).
HOPE IN THE COMING OF THE LORD.
Our lesson covers solemn
issues—the close of probation and the judgment against the wicked. The
prophecy of Revelation 8 was designed to nurture hope in the coming of
our Lord Jesus Christ. Instead of living in dread of the close of probation,
we would do well to avail ourselves of the privilege of prayer. We may
draw comfort from the fact that God takes special interest in what we say
to Him. He is moved by our sufferings, He knows our concerns, and He
will spare no resources in His efforts to save us.
Revelation 8:2 begins the prophecy of the seven trumpets.
The first
six trumpets are presented in Revelation 8 and 9. Chapter 10:1-11:14 is a
parenthetical section between the sixth and seventh trumpets. The seventh
trumpet is dealt with in Revelation 11:15-19. Hence, four chapters of Rev-
elation deal with the trumpets. How important that we earnestly study the
message the Lord has for us in these chapters!
E9
I. THE ANGEL AT THE ALTAR (Rev. 8:2-6).
1. What indication is there that the events of Revelation 8:3-5 are an
jntroduction to the prophecy of the trumpets? Rev. 8:2, 6.
69
The trumpets are introduced before the vision of the Angel interceding
for His people (Rev. 8:2). The blowing of the trumpets does not begin until
the end of the Angel's work of offering incense (Rev. 8:6). The vision of
the Angel offering incense and then casting the censer into the earth is in-
tended to be the introduction to the prophecy of the trumpets. It is as
though John is told: "The seven trumpeters are ready to sound. But first
the offering of incense must cease. Then the trumpets can sound. At that
point God will allow the events described under each trumpet."
2.
What altar is described in Rev. 8:3? Compare Ex. 30:1-6.
A clear reference to the heavenly sanctuary.
The altar John sees is
the altar of incense, which is situated in the holy place, or the first com-
partment, of the heavenly sanctuary.
The earthly altar of incense.
The altar of incense in the sanctuary of
ancient Israel was eighteen inches square and three feet high. It was over-
laid with gold. At each corner were horns, and around it was a railing to
keep the burning coals from falling off the altar onto the floor. Incense was
burned twice each day, morning and evening.
3.
Why was incense offered in the earthly sanctuary? What does in-
cense symbolize? Ps. 141:2; Mal. 1:11; compare Isa. 60:6.
4.
Who is the "angel" John saw offering incense in the heavenly
sanctuary? Rev. 8:3; compare Ex. 30:7, 8; Heb. 8:1, 2.
"The scene portrayed may be understood as symbolic of the ministra-
tion of Christ for His people. (See Rom. 8:34; 1 John 2:1; cf. PP 356; GC
414, 415; EW 32, 252.) Christ, as intercessor, mingles His merits with the
prayers of the saints, which are thereby made acceptable with God."—
SDA Bible Commentary, vol.
7, p. 787.
5.
Is Christ ever spoken of in Scripture as an "angel"? Ex. 3:2-6
(compare Acts 7:30-33); Ex. 14:19 (compare 1 Cor. 10:4).
6.
Why is the incense said to rise
"with
the prayers of the saints"?
Rev. 8:4; compare Rev. 5:8.
The merits and intercession of Christ.
"As in the typical service the
priest looked by faith to the mercy seat which he could not see, so the
70
%ID MOO
World
ciinzo@3
Hostile
people of God are now to direct their prayers to Christ, their great High
Priest, who, unseen by human vision, is pleading in their behalf in the
sanctuary above.
"The incense, ascending with the prayers of Israel, represents the mer-
its and intercession of Christ, His perfect righteousness, which through
faith is imputed to His people, and which can alone make the worship of
sinful beings acceptable to
God."—Patriarchs and Prophets,
p. 353.
7.
The following texts have to do with prayer and Christian living.
Summarize the thought of each passage.
1 Thess. 5:17
Phil. 4:6
Heb. 4:16
Constant communion with heaven.
"Although there may be a tainted,
corrupted atmosphere around us, we need not breathe its miasma, but may
live in the pure air of heaven. We may close every door to impure imagin-
ings and unholy thoughts by lifting the soul into the presence of God
through sincere prayer. Those whose hearts are open to receive the support
and blessing of God will walk in a holier atmosphere than that of earth and
will have constant communion with
heaven."—Steps to Christ,
p. 99.
8.
What is represented by Christ casting the censer into the earth?
Compare Eze. 10:2; 9:8-10.
Ezekiel hears the command to a man clothed in linen to fill his hands
with burning coals from the altar and then scatter them over the city of
Jerusalem. This symbolizes the coming judgment against the city and the
destruction of the Temple.
Revelation 8:3-5 deals with both intercession and judgment. In verse 5,
the angel takes fire from the altar and casts it upon the earth, thus marking
the end of Christ's intercessory ministry in the heavenly sanctuary and the
ushering in of God's judgment upon the world. The thunder, lightning, and
earthquake dramatize the close of human probation.
The close of probation. "I
saw angels hurrying to and fro in heaven.
An angel with a writer's inkhorn by his side returned from the earth and re-
ported to Jesus that his work was done, and the saints were numbered and
sealed. Then I saw Jesus, who had been ministering before the ark contain-
ing the ten commandments, throw down the censer. He raised His hands,
and with a loud voice said,
'It is done.'
And all the angelic host laid off
their crowns as Jesus made the solemn declaration, 'He that is unjust, let
him be unjust still: and he which is filthy, let him be filthy still: and he that
is righteous, let him be righteous still: and he that is holy, let him be holy
still.'
"—Early Writings,
pp. 279, 280.
"When the work of the investigative judgment closes, the destiny of all
71
MON
will have been decided for life or death. Probation is ended a short time
before the appearing of the Lord in the clouds of heaven."—The
Great
Controversy,
p. 490.
in
9. What other passages in the Bible point to a close of probation
before
the second coming of Jesus? Briefly comment on each of the
following passages:
Rev. 7:1-3
Rev. 15:5-8
Rev. 22:11
Dan. 12:1
Satan's destructive work after the close of probation.
"When He
[Christ] leaves the sanctuary, darkness covers the inhabitants of the
earth. In that fearful time the righteous must live in the sight of a holy
God without an intercessor. The restraint which has been upon the
wicked is removed, and Satan has entire control of the finally im-
penitent. God's long-suffering has ended. The world has rejected His
mercy, despised His love, and trampled upon His law. The wicked have
passed the boundary of their probation; the Spirit of God, persistently
resisted, has been at last withdrawn. Unsheltered by divine grace, they
have no protection from the wicked one. Satan will then plunge the in-
habitants of the earth into one great, final trouble. As the angels of God
cease to hold in check the fierce winds of human passion, all the ele-
ments of strife will be let loose. The whole world will be involved in
ruin more terrible than that which came upon Jerusalem of
old."—The
Great Controversy,
p.
614.
God's counteracting work after the close of probation.
"There was
then no mediator between guilty man and an offended God. While Jesus
had been standing between God and guilty man, a restraint was upon the
people; but when He stepped out from between man and the Father, the re-
straint was removed, and Satan had entire control of the finally impenitent.
It was impossible for the plagues to be poured out while Jesus officiated in
the sanctuary; but as His work there is finished, and His intercession
closes, there is nothing to stay the wrath of God, and it breaks with fury
upon the shelterless head of the guilty sinner, who has slighted salvation
and hated reproof. In that fearful time, after the close of Jesus' mediation,
the saints were living in the sight of a holy God without an intercessor."—
Early Writings,
p. 280.
In whose hands will you be at that time, Satan's or God's?
While
Satan will be bringing calamity and destruction upon the earth, God will
be counteracting his work by pouring out the seven last plagues. Those
whose faith is in the Lord will be protected from the fiercest of Satan's
assaults.
72
113
H. THE FIRST FOUR TRUMPETS (Rev. 8:7-13).
The traditional Adventist View of the Trumpets.
The trumpets
cover the history of the Christian era as do the seven churches (Revela-
tion 2, 3), but from a different perspective. The trumpets are interpreted
to be the political events in history that have had an influence on the
history of the church. (See Uriah Smith,
The Prophecies of Daniel and
the Revelation,
pp. 475-547; W. A. Spicer,
Beacon Lights of Prophecy,
pp. 215-267; Roy Allan Anderson,
Unfolding the Revelation,
pp. 85-
112.)
SEVEN TRUMPETS SIGNAL THE COLLAPSE OF THE
ROMAN EMPIRE
I.
Gothic invasion of the western ("third part") of the Roman
Empire (410 A.D.)
II.
Vandal attack of Rome by sea, destroying Roman fleet by fire
(455 A.D.)
III.
Rome attacked by the Huns under leadership of Attila (fifth
century)
IV.
The Roman government is destroyed successively: first the
emperors, then the senators, and the consuls (fifth and sixth
centuries)
V.
Saracens (Islamic forces) attack the eastern part of the Roman
Empire (seventh century)
VI.
Turkish forces destroy the Byzantine or eastern third of the
Roman Empire (fourteenth and fifteenth centuries)
VII.
The end of the world.
This view of the trumpets focuses on history as the arena of God's
wrath.
The Roman Empire is singled out as the object of divine wrath be-
cause of the role Rome played in the persecution of God's people and in
the suppression of God's Word. Such a view is consistent with the pro-
phetic understanding of history as the sphere in which God reveals both
His saving deeds and His work of wrath. When the Christian Era is viewed
from the perspective of the great controversy between Christ and Satan,
the book of Revelation takes on a special relevance and significance that is
otherwise missed.
10. What parallels can be drawn between the seven trumpets
(Revelation 8-11) and the seven plagues (Revelation 16)?
73
List the symbols that are common to both the trumpets and the
plagues.
Seventh-day Adventists are constantly studying the prophecy of
the trumpets. Because we admit that we do not have all the light,
we must turn to the Lord for the enlightenment of His Spirit as
we seek to understand this prophecy. The following is a series of
questions for the consideration of the student who wishes to
search further:
a.
Does the Bible mention any other close of probation, apart from the
end-time close of probation? What close of probation did Ezekiel have in
view when he wrote Ezekiel chapter 9? When did probation close for the
nation Israel? Dan. 9:24; Matt. 23:37-39.
b.
Give some examples in the Bible in which historical events are some-
times used as types or analogies of end-time events? Matt. 24:15-22; com-
pare Dan. 8:9-12, 25; Rev. 13:14, 15.
c.
Is it possible that the historical events described in the prophecy of
the trumpets are intended to enlighten us as to the nature of future events?
Can you think of other examples in which the Lord has used past events to
help us understand the events of the future?
d.
How do you interpret these statements by Ellen G. White?
"History
will be repeated.
False religion will be exalted. The first day of the week,
a common working day, possessing no sanctity whatever, will be set up as
was the image at Babylon. All nations and tongues and peoples will be
commanded to worship this spurious sabbath. This is Satan's plan to make
of no account the day instituted by God, and given to the world as a
memorial of creation."—Ellen G. White Comments,
SDA Bible Commen-
tary, vol.
7, p. 976 (italics supplied).
"We are standing on the threshold of great and solemn events. Many of
the prophecies are about to be fulfilled in quick succession. Every element
of power is about to be set to work.
Past history will be repeated;
old con-
troversies will arouse to new life, and peril will beset God's people on
every side. Intensity is taking hold of the human family. It is permeating
everything upon the earth. . . .
"Study Revelation in connection with Daniel,
for history will be re-
peated. . . .
We, with all our religious advantages, ought to know far more
today than we do
know."—Testimonies to Ministers,
p. 116 (italics sup-
plied).
e.
What indications are there that the trumpets have an end-time appli-
cation? Compare Rev. 7:1, 3 with 8:7; compare Rev. 7:2, 3 with 9:4.
f.
What do you think Ellen White meant when she wrote: "Solemn
events before us are yet to transpire. Trumpet after trumpet is to be
sounded, vial after vial poured out one after another upon the inhabitants
74
of the earth. Scenes of stupendous interest are right upon us."—Ellen G.
White Comments,
SDA Bible Commentary, vol.
7, p. 982.
g.
Considering the trumpets as historical events, who causes these
events—God or Satan? Who was responsible for the barbarian attacks on
the Roman Empire? Who caused the Mohammedan attacks on the Eastern
Roman Empire? Does God cause everything that happens in history, or
does He overrule and counteract the work of Satan?
h.
How do you explain the close parallel between the trumpets and
plagues? Are the historical trumpets types of the plagues? Or are the his-
torical trumpets types of end-time trumpets that parallel the plagues?
Could it be that the trumpets are Satan's destructive work, while the
plagues are God's counteracting work?
i.
What do other passages of Scripture have to say regarding the sym-
bolism used under each of the first four trumpets? For example, in Revela-
tion 8:7, what is symbolized by "hail and fire, mixed with blood" (NIV)?
What is meant by: "a third of the earth was burned up, and a third of the
trees were burned up, and all the green grass was burned up?" Why is the
"earth" the subject of the first trumpet, while the "sea" is the subject of
the second? Who is the "star" that fell from heaven under the third trum-
pet (Rev. 8:10)? How does he embitter the "rivers, and . . . fountains of
waters"? Who are symbolized by the "sun," "moon," and "stars" men-
tioned in the fourth trumpet (Rev. 8:12)? A good concordance will help
you see how other scriptures use these symbols.
It is important to interpret the symbolism of the book of Revelation in
the light of other passages of the Bible. We must allow the Bible to inter-
pret itself and not impose arbitrary, allegorical interpretations.
WHAT DOES THE COMING CLOSE OF PROBATION MEAN TO
ME?
What current events do you see as signs of the coming time of
trouble and the close of probation? List them on the lines below:
I can make the following changes in my life in order to prepare for the
coming crisis:
71
FURTHER STUDY AND MEDITATION:
Read chapter 2, "Persecu-
tion in the First Centuries,"
The Great Controversy,
pp. 39-48.
SUMMARY:
Revelation 8:2-13 focuses our attention on the close of pro-
bation and the first four trumpets. We believe that the trumpets predicted
events that would occur throughout the history of the Christian Era. These
events have had a close parallel to the history of the church.
75
tlince /AO
Adult
Lesson
Ev00 ForcesWork
Destruction
THIS WEEK'S STUDY: Revelation 9. The fifth and sixth trumpets.
MEMORY VERSE: "And it was commanded them that they
should not hurt the grass of the earth, neither any green thing,
neither any tree, but only those men which have not the seal of
God in their foreheads" (Revelation 9:4).
YOU CAN HAVE SHELTER IN THE TIME OF TROUBLE.
The
fifth and sixth trumpets depict the continuing contest between Christ and
Satan. Judgments come upon those who reject God's invitation to repent.
During the perilous times awaiting the church, those who are sealed by
God will survive the assault of evil forces.
OUTLINE:
I. Locusts With the Sting of Scorpions (Rev. 9:1-3).
H. The Trumpet Announces Deliverance and Doom (Rev. 9:4-11).
ILL The Angels at the River Euphrates (Rev. 9:13-21).
THE GREAT CONTROVERSY THEME.
This week we continue our
study of the trumpets and the historical events associated with them. Of
particular importance is the role played by Islamic forces during the
Middle Ages. There is an underlying philosophy of history that should be
recognized at the outset. It is a religious philosophy that is definitely Chris-
tian. It is a view of history from the perspective of the great controversy
between Christ and Satan.
The Adventist philosophy of history.
The philosophy of history sub-
scribed to by the Seventh-day Adventist Church takes its direction from
the great controversy theme as set forth in Scripture and the writings of
Ellen G. White. It is here that the church finds its reason for existence. Its
place within the scheme of history is established. Once this is recognized,
the church's mission and destiny become clear. Who we are, why we are
here, and where we are headed are answered with force and clarity.
A spiritual conflict.
The history of the Christian church is seen as the
dramatic unfolding of a spiritual conflict. A vital element in the story is the
great Advent movement of the nineteenth century. The study of the fifth
and sixth trumpets is therefore a study of early Adventist thought, as well
as a study of the apocalyptic prophecies of John.
The great controversy theme
is basic to our spiritual orientation as a
body of believers. It provides the framework for our philosophy of science,
health, and education. It enables us to answer questions on dress, diet, and
76
SA If
11
11
1
.
'
V
1
deportment. It points us to the spiritual realities at work in human lives, in
communities, and nations past and present. It alerts us to the crisis the
church is about to face and outlines the steps we are to take in preparing
for the end of time.
I. LOCUSTS WITH THE STING OF SCORPIONS (Rev. 9:1-3).
The blast of the fifth trumpet shifts attention from the world of nature to
the abyss of demons—the bottomless pit. The judgments announced by the
first four trumpets were symbolically portrayed as cosmic calamities. The
fifth and sixth trumpets foresee Satanic attacks upon professed followers of
Christ.
1.
The following texts contain references to the bottomless pit. In the
blank space to the right of the text summarize what each passage
teaches:
Rev. 9:1
Rev. 9:2
Rev. 9:11
Rev. 11:7
Rev. 20:1, 3
The devastation upon the earth, which John saw in response to the
sounding of the fifth trumpet, was much more dreadful than he had wit-
nessed in the scenes associated with the first four trumpets. Once again we
must keep in mind that the scenes John describes are depicted in symbolic
language and therefore should not be given a literal interpretation. John
wishes to emphasize that behind the events of history is the dreadful activ-
ity of the devil and his evil angels.
In Revelation 9:1, 2, John says he saw a star fall from heaven. The star
he understands to represent a person who was given a key to open the bot-
tomless pit.
2.
Two passages from the Old Testament depict the shocking
destruction caused by locust plagues. Together they provide an ap-
propriate background for the events of the fifth trumpet. Read
them carefully and note the features both passages have in com-
mon with the scene described by John in Revelation 9:1-11.
Ex. 10:1-20
Joel 1:6, 7; 2:4-11
The locust is a symbol of destruction in the Pentateuch (Ex. 10:1-20;
Deut. 28:42), the historical writings (1 Kings 8:37) and the Psalms (78:46),
as well as in the prophetic writings (Joel 1:2-2:11).
77
What was a locust plague like?
An eyewitness report of a locust
plague in Palestine illustrates their destructive power. "We had a famine in
the second year of the war [1915] such as we had not experienced in 50
years. The sky was darkened by the gigantic swamis of locusts which
covered the whole country, and neither sun nor moon could be seen. All of
Palestine was transformed into a desert within a few days. All trees, from
their tops to the ground, including the bark, were eaten up clean; our
vegetable gardens, cultivated with so much labor, disappeared as by magic.
The following spring there crept forth from hundreds of billions of eggs
the new brood, which consumed the little that had been left. The result was
a terrific famine."—Quoted by Siegfried H. Horn,
Seventh-day Adventist
Bible Dictionary,
p. 678. A column of traveling locusts may be as much as
a hundred feet deep and four miles in length. It is not surprising to fmd a
swarm of them stripping bare the vegetation of a given community.
In vision John sees demonic forces, not a plague of Palestinian insects.
Their attack is directed against human life, not against the earth's vegeta-
tion. They are said to have the sting of a scorpion, a dangerous Palestinian
creature whose poison produces pain and sometimes proves fatal.
3.
To what did Jesus liken serpents and scorpions? Luke 10:17-20;
compare Rev. 9:3.
4.
What effect does the sting of the demonic locust have on its vic-
tim? Rev. 9:6.
The demons torture or torment their victims, but they are not permitted
to destroy them. Their power is limited, for they still remain under the
sovereign control of the Lord God.
5.
What event in history does the fifth trumpet signify?
When viewed within the arena of human history, the fifth trumpet has
been associated with the spread of the Islamic faith in the sixth and
succeeding centuries of the Christian era. This view is presented by Uriah
Smith in
The Prophecies of Daniel and the Revelation,
pp. 493-505;
Stephen N. Haskell,
The Story of the Seer of Patmos,
pp. 161-173; W. A.
Spicer,
Beacon Lights of Prophecy,
pp. 225-233; and Roy Allan Anderson,
Unfolding the Revelation,
pp. 90-92, among others.
From time to time there have been political movements that have
seemed disastrous to God's people. The triumph of Nebuchadnezzar over
Jerusalem in the sixth century B.C. was such an occasion. The Babylonian
exile was not an experience that anyone wished to see repeated. Yet the
exile taught a number of important lessons:
a) God can and does sometimes permit the "enemy" to gain the
victory (Dan. 1:2).
78
b)
God permits evil to come as a form of punishment to those who
should have known better, but who pursued an evil course (2 Kings 23:37;
24:3, 4, 9, 19).
c)
Faithful witness will be rewarded. Daniel and his companions are a
prime example.
d)
God's purpose in every change of circumstance is that a faithful wit-
ness should be given. There will be good results. "The once proud
monarch [Nebuchadnezzar] had become a humble child of
God."—Proph-
ets and Kings,
p. 521.
What lessons may we learn from the Islamic conquests?
a)
Disaster fell upon the Christian communities because they had not
been living up to the light that they had. A review of the messages to the
churches (Revelation 2 and 3) indicates that many had left their first love,
false doctrines had crept into the churches, and there were idolatrous prac-
tices. The churches needed to renew their loyalty to the true faith.
b)
Misconceptions had been given regarding God and the nature of
Christ. Some of these misconceptions persist to our own day in the Muslim
community. By contrast, the call to the worship of the one God seemed to
be a reform.
c)
The Christian church needs to make sure at all times that its teach-
ing is in harmony with the Word of God, and that its practice is in harmony
with its high calling. Rather than complaining of its lost dominion, the
church should make sure that it is worthy of a place of honor.
The challenge to us.
In view of the spread of Islam (900 million in the
world today), what do you think the church should be doing? Are you
making any contribution to this end? Do you forsee a time when professed
Christians will again be subjected to attack by forces seen and unseen?
H. THE TRUMPET ANNOUNCES DELIVERANCE AND DOOM
(Rev. 9:4-11).
6.
In the Old Testament, the trumpet blast signaled the day of the
Lord—a day of deliverance for the faithful but one of destruction
for the faithless. Read the following texts and indicate whether
they signify salvation or doom:
Isa. 27:13
Jer. 4:5
Joel 2:1
Amos 3:6
7.
What is announced by the trumpet blast mentioned in the follow-
ing passages?
Matt. 24:31
79
1 Cor. 15:52
1 Thess. 4:16
In the Old Testament the sounding of the trumpet often announced a
military event. It alerted the people in the city to the advancing armies of
the enemy, and summoned the men to prepare for battle.
The New Testament passages cited above have to do with the spiritual
conflict between the armies of heaven and the hosts of hell. The sound of
the trumpet is good news for the faithful. It signals the final successful as-
sault against the powers of evil. The dead in Christ are liberated from the
prison house of Satan and are reunited with their loved ones in Christ's
eternal kingdom of righteousness and peace.
Final Deliverance. "In comparison with the millions of the world,
God's people will be, as they have ever been, a little flock; but if they
stand for the truth as revealed in His word, God will be their refuge. They
stand under the broad shield of Omnipotence. God is always a majority.
When the sound of the last trump shall penetrate the prison house of the
dead, and the righteous shall come forth with triumph, exclaiming, '0
death, where is thy sting? 0 grave, where is thy victory? ' (1 Corinthians
15:55)—standing then with God, with Christ, with the angels, and with the
loyal and true of all ages, the children of God will be far in the major-
ity."—The Acts of the Apostles,
p. 590.
8.
The sounding of the fifth trumpet signals deliverance for some but
doom for others. Who escape the scourge of the demonic forces?
Revelation 9:4; compare Rev. 7:1-3.
Those having the end-time seal of God in their foreheads are believers
who remain true to Christ in the midst of apostasy. They observe the true
Sabbath. In every age God has had His people who honor the Sabbath of
the fourth commandment, refusing to compromise with the vast majority of
Christians. Just before Jesus comes those who, by His grace, are spiritual
victors will be faithful Sabbathkeepers. (See Eze. 20:12, 20; Rev. 14:7, last
part.)
9.
Describe the scene John depicts in Revelation 9:7-11.
In the first six verses of the chapter, John informs us of the origin and
mission of the forces opposed to Christianity. They take their direction
ultimately from Satan himself. In verses 7-11 John describes the demonic
forces. They are bizarre in appearance. They have long hair, are shaped
like horses, look like-locusts with scorpion tails, wear golden crowns above
their human faces, and have the teeth of lions. Through this strange sym-
bolism John portrays military events occurring in history.
80
ILL THE ANGELS AT THE RIVER EUPHRATES (Rev. 9:13-21).
The blast of the sixth trumpet sets in motion the squadrons of cavalry
who are now given permission to destroy a third part of the earth's inhab-
itants. With the sounding of the trumpet, the command is issued to release
the four angels who were bound at the River Euphrates. As the fifth trum-
pet signaled the release of the demonic locusts from the bottomless pit, so
the sixth trumpet frees the four angels to carry out their mission of destruc-
tion.
10.
The following texts contain references to the River Euphrates. In
the blank spaces summarize each passage:
Gen. 15:18
Deut. 11:24
Isa. 8:5-8
Rev. 16:12-16
The River Euphrates marked the boundary between Israel and her major
enemies. Isaiah 8:5-8 pictures the Assyrian invasion of Judah as a great
flood that swept across the nation with a terrifying force. The Euphrates
also marked the eastern limits of the Roman Empire. The reference to in-
vading horsemen was an omen of destruction to the Christian church inso-
far as it looked to the state for its support and protection.
11.
What event in history was announced by the sixth trumpet?
Turkish invasions.
"When the sixth trumpet sounded, John declares
that four angels were loosed, which were bound to the great river Euphrates.
Verse 14. This expression, scholars have believed, refers to the four leading
sultanies, Aleppo, Iconium, Damascus, and Baghdad, which comprised the
Ottoman Empire. They were situated in the region of the Euphrates River.
They were to be loosed for a specific period: an hour, a day, a month, a
year."—Roy Allan Anderson,
Unfolding the Revelation,
p. 92.
In symbolic Bible prophecy the Euphrates River symbolizes the land of
the enemy, the residence of paganism, a place that is spiritually contami-
nated and controlled by satanic forces. The devil is not free to move these
pagan powers at will. He is still subject to the supreme sovereignty of the
Lord.
Angels will protect God's faithful.
"In the midst of the time of
trouble—trouble such as has not been since there was a nation—His
chosen ones will stand unmoved. Satan with all the hosts of evil cannot de-
stroy the weakest of God's saints. Angels that excel in strength will protect
them."—Prophets and Kings,
p. 513.
81
HOW DOES THIS LESSON APPLY TO ME?
I can prepare for the
final attack on Christ's professed people by:
What can our church do to share the gospel with the millions who fol-
low the teachings of Islam? Of the evangelistic strategies suggested below,
check those you consider to be legitimate.
The use of short-wave radio to proclaim the gospel and offer
Bible correspondence courses.
Colporteur work.
SDA medical teams sharing specialities and research.
A health-education program emphasizing the views thatAdven-
tists hold in common with Islam (e.g., our views on alcoholic
beverages, drugs, and some foods).
A philosophical and educational approach in which we study
comparative religions.
FURTHER STUDY AND MEDITATION:
"In the annals of human his-
tory, the growth of nations, the rise and fall of empires, appear as if de-
pendent on the will and prowess of man; the shaping of events seems, to a
great degree, to be determined by his power, ambition or caprice. But in
the word of the God the curtain is drawn aside, and we behold, above, be-
hind, and through all the play and counterplay of human interest and power
and passions, the agencies of the All-merciful One, silently, patiently
working out the counsels of His own
will."—Prophets and Kings,
pp. 499,
500.
"The season of distress before God's people will call for a faith that
will not falter. His children must make it manifest that He is the only ob-
ject of their worship, and that no consideration, not even that of life itself,
can induce them to make the least concession to false worship. To the loyal
heart the commands of sinful, finite men will sink into insignificance be-
side the word of the eternal God. Truth will be obeyed though the result be
imprisonment or exile or
death."—Prophets and Kings,
pp. 512, 513.
"The present is a time of overwhelming interest to all living. Rulers and
statesmen, men who occupy positions of trust and authority, thinking men
and women of all classes, have their attention fixed upon the events taking
place about us. They are watching the relations that exist among the na-
tions. They observe the intensity that is taking possession of every earthly
element, and they recognize that something great and decisive is about to
take place—that the world is on the verge of a stupendous crisis."—
Prophets and Kings,
p. 537.
SUMMARY:
The fifth and sixth trumpets predicted the devastation
caused by forces opposed to Christianity in the Middle Ages and into the
modem period. These forces may be seen as a type or analogy of Satanic
agenices that will afflict the professed followers of Christ before the sec-
ond coming of Jesus.
82
12
&NG VtwirP
The Sweet-
Mead
Experience
THIS WEEK'S STUDY: Revelation 10. God's people tested.
SAB
MEMORY VERSE: "And I took the little book out of the
PM
angel's hand, and ate it up; and it was in my mouth sweet as
honey: and as soon as I had eaten it, my belly was bitter"
(Revelation 10:10).
THE WAY OF THE CROSS.
The final proclamation of the everlasting
gospel is intended to prepare a people for the judgment, declare the end of
prophetic time, and announce the imminent second coming of Christ. The
message of the little book was sweet to those who listened. It turned bitter
when Jesus did not come at the expected time (1844). We are to rejoice in
Christ's victory and the glorious reward we will receive as a result.
Nevertheless, the way to the kingdom is the way of the cross. There is trial
now and triumph later.
OUTLINE:
I.
The Mighty Angel and the Little Scroll (Rev. 10:1-4).
II.
There Should Be Time No Longer (Rev. 10:5-7).
III.
A Sweet and Bitter Experience (Rev. 10:8-11).
WE GAIN STRENGTH FROM THE EXPERIENCE OF THE
EARLY ADVENTISTS.
This week's lesson focuses attention on the
sweet-bitter experience of God's people in the last days. Emphasis is given
to the Great Disappointment the early Adventists experienced in 1844 and
the significance that Revelation 10 was to have for them. It is an important
lesson for us to learn and remember, for it depicts the hardships and trials
that God's people are called upon to endure for their faith. We are able to
read about their experience because they persevered despite those trials
and hardships and were greatly blessed for their faith. As a result of their
fidelity to Christ and their supreme commitment to hasten His coming, the
believers became God's agent of blessing to millions of lost people
throughout the world. It is thus edifying and enlightening to read the his- -
tory of the Advent movement along with our study of Revelation 10.
Ti
I. THE MIGHTY ANGEL AND THE LITTLE SCROLL (Rev. 10:1-
4).
1. What description does John provide of the "angel" who bestrides
the earth? Rev. 10:1-3.
83
John sees the angel coming directly from God's presence, clothed in a
cloud. (See Ps. 104:3; Dan. 7:13; Matt. 24:30.) He has a rainbow upon his
head. (See Eze. 1:26-28.) His face shone as the sun (compare Matt. 17:2),
and His feet and legs appeared as pillars of fire (compare Ex. 13:21, 22;
14:19, 24). In describing the mighty angel, John draws from the language
and imagery of the Old Testament. There is continuity in God's revelation.
The angel has His right foot on the sea and His left foot on the land,
symbolizing God's absolute sovereignty over the earth. And in His hand
He holds a little book or little scroll bearing a message for a brief period of
time. His loud cry is as the roar of a lion, and "seven thunders uttered their
voices" (Rev. 10:3; compare Hosea 11:10, Amos 3:8).
2.
Who is the mighty angel whom John saw coming directly from
God's presence? Compare Rev. 1:15, 16; 2:18; Matt. 17:2.
Christ appeared to John.
"The mighty angel who instructed John was
no less a personage than Jesus Christ. Setting His right foot on the sea, and
His left upon the dry land, shows the part which He is acting in the closing
scenes of the great controversy with Satan. This position denotes His su-
preme power and authority over the whole earth."—Ellen G. White Com-
ments,
SDA Bible Commentary, vol. 7,
p. 971.
In previous disclosures John, following the instruction of Christ, wrote
his visions in a book for the benefit of the seven churches (Rev. 1:11). This
time he is told he is not to write down the message of the seven thunders,
but to seal them up (Rev. 10:4).
3.
Read Daniel 12 carefully and compare the prophet's vision with
that which John describes in Revelation 10:1-6.
Daniel 12 forms an important background to the prophetic vision in
Revelation 10. The description of the angel, the reference to the angel's
oath, and the little .book, or scroll, form the connecting links between the
two chapters. In both places the contents ascribed to the little scroll have to
do with time. Daniel is instructed to close and seal the book until the end
time. John writes with reference to the time of the end, indicating a corre-
spondence between both visions.
The little book represents the book of Daniel.
"Daniel had been in-
structed to 'shut up the words, and seal the book, even to the time of the
end' (ch. 12:4). This admonition applies particularly to the part of Daniel's
prophecies that deals with the last days . . . and doubtless especially to the
time element of the 2300 days (ch. 8:14) as it relates to the preaching of
the first, second, and third angels' messages (Rev. 14:6-12). Inasmuch as
the message of the present angel deals with time, and presumably with
events at the time of the end, when the book of Daniel was to be unsealed
(Dan. 12:4), it seems reasonable to conclude that the little book open in the
84
MON
hand of the angel was the book of Daniel. With the presentation to John of
the little book open, the sealed portions of Daniel's prophecy are revealed.
The time element, pointing out the end of the 2300-day prophecy, is made
clear. Consequently the present chapter focuses upon the time when the
proclamation of vs. 6, 7 was made, that is, during the years 1840 to
1844."—SDA
Bible Commentary, vol.
7, p. 797.
4.
Of what significance are the years 1840-1844 to the Seventh-day
Adventist Church?
Revived interest in the second advent of Christ.
Early nineteenth
century Europe and America witnessed a renewed interest in the doctrine
of the second coming of Jesus. With attention focused on the New Testa-
ment, an increased number of Christians from various denominations
began to question the traditional view, which interpreted the Second Com-
ing as an event in the distant future, occurring after the millennium
(post-
millennialism).
The millennium is the one thousand years of righteousness
and peace to be enjoyed by the redeemed at the end of time (Revelation
20). After carefully studying the prophecies in Daniel and Revelation, the
early Adventists rejected the postmillennial concept of the Second Advent
and began to proclaim with great zeal the soon return of Christ.
Outstanding among those who taught Christ's soon coming were a
Roman Catholic priest from Chile, Manuel de Lacunza, and English and
Scottish preachers such as Edward Irving, Henry Drummond, and Alex-
ander Keith. Through the preaching ministry of Joseph Wolff the message
of the soon return of Jesus was taken to the Middle East and Asia. In
Scandinavia young children were inspired to proclaim the glad tidings. The
clergy of the state church organized opposition to the message.
The preaching of William Miller.
The most prominent preacher
among the early Adventists was a Baptist farmer from Low Hampton, New
York—William Miller. His challenge of the postmillenial view came from
a careful study of the Scriptures, with special attention given to Daniel
8:14. His powerful, persuasive preaching provided a great impetus to the
Advent moment in America (sometimes referred to as the Millerite Move-
ment). What made Miller's preaching unique was not his premillennial
view, since others shared that position. Instead, it was his interest in pro-
phetic time with emphasis on specific events and dates. He reasoned that
the 2300-day prophecy of Daniel pointed to the second coming of Jesus,
and concluded that it would take place in 1844.
5.
What is symbolized by the "seven thunders"? Rev. 10:3, 4.
Historically, the sixth trumpet ended in 1840 (Rev. 9:15). The seventh
trumpet, the "time . . . for the dead to be judged" (Rev. 11:18, NASB)
when "God's temple in heaven was opened" (Rev. 11:19, NIV), began in
1844. The events of Revelation 10:8-10 symbolize the historical events be-
tween 1840 and 1844. In this period occurred the disappointments of
March 21, 1843, and October 22, 1844. The Advent believers had partially
85
understood Daniel 8:14, but had misunderstood the nature of the events to
occur at the conclusion of the 2300-year prophecy. The seven thunders
sounded before the commencement of the seventh trumpet with its proc-
lamation for time to end. The thunders were a divine forecast of the ex-
perience of God's people between 1840 and 1844. John was told not to
write what he had heard, because God's people were to be tested by the
bittersweet experiences involved in their expectation of Christ's coming in
1844.
God's people to be tested.
"The special light given to John which was
expressed in the seven thunders was a delineation of events which would
transpire under the first and second angels' messages. It was not best for
the people to know these things, for their faith must necessarily be tested.
In the order of God most wonderful and advanced truths would be pro-
claimed. The first and second angels' messages were to be proclaimed, but
no further light was to be revealed before these messages had done their
specific work. This is represented by the angel standing with one foot on
the sea, proclaiming with a most solemn oath that time should be no
longer."—Ellen G. White Comments,
SDA Bible Commentary, vol.
7, p.
971.
II. THERE SHOULD BE TIME NO LONGER (Rev. 10:4-7).
The mighty angel who stood on the sea and on the land lifted His hand
to heaven and proclaimed that "there should be time no longer" (Rev.
10:6).
6. What is meant by the proclamation recorded in Revelation 10:6
"that there should be time no longer"?
The end of time. Literally, this would mean the end of the world and the
beginning of eternity. In the context of events in 1844 that could not be the
intended meaning. John was instructed to take the little scroll and eat it.
And then he was told that he must "prophesy again before many peoples,
and nations, and tongues, and kings" (verses 9-11).
Probationary time.
The close of probation takes place near the end of
time, after Christ completes His intercessory ministry in the heavenly sanc-
tuary. When Christ finishes His work there will no longer be an opportu-
nity to respond to God's offer of grace, to receive forgiveness and cleans-
ing, and to experience victory over sin and Satan. The close of probation
takes place after the gospel has been preached to every nation, tongue, and
people (Rev. 10:11). In view of verse 11, the phrase "there should be time
no longer" could not refer to the close of probation.
The end of prophetic time.
The sound of the seventh trumpet ushers in
the closing phase of God's redemptive work: "In the days of the voice of
the seventh angel, when he shall begin to sound, the mystery of God
should be finished, as he hath declared to his servants the prophets" (verse
86
W.119
Sweet-Bitter xperi
nc
&IR;
Irg
7). This proclamation marks the end of the time prophecies and ushers in
the last days. "This time, which the angel declares with a solemn oath, is
not the end of this world's history, neither of probationary time, but of
prophetic time, which should precede the advent of our Lord. That is, the
people will not have another message upon definite time. After this period
of time, reaching from 1842 to 1844, there can be no definite tracing of the
prophetic time. The longest reckoning reaches to the autumn of 1844."—
Ellen G. White Comments,
SDA Bible Commentary, vol.
7, p. 971.
7. The references listed below contain the word
mystery.
Quote the
phrase in which this word appears and state briefly what you
believe it means. The first two are completed as examples:
Rom. 11:25
"This mystery"—God's dealings with Israel and their fu-
ture salvation.
1 Cor. 15:51
"I shew you a mystery"—the change in believers at
Christ's return.
Eph. 1:9, 10
Eph. 6:19
Col. 4:3
2 Thess. 2:7
The word
mystery
in the New Testament refers to secrets made known
to God's servants through a divine disclosure. In Revelation 10:7 "the
mystery of God" is His saving purpose, which will be made known fully
at the end of human history. With the sounding of the seventh trumpet God
will bring to fulfillment the plan of redemption, which He conceived
before the creation of the world and set in motion immediately after our
first parents fell into sin. This plan finds its end in the establishment of
God's kingdom forever.
1E1
In. A SWEET AND BITTER EXPERIENCE (Rev. 10:8-11).
The angel commands John to take the little scroll and eat it, informing
him that it will be sweet in his mouth but bitter in his stomach.
8. The following texts contain references to eating that are intended
to be taken figuratively. Summarize briefly what each says:
Ps. 19:7-10
Ps. 119:103
Jer. 15:16
Eze. 3:1-3, 7, 10
87
TLHU
The psalmist and the prophets speak of God's words and judgments as
sweeter than honey. John finds the little scroll to be bitter, as well as sweet.
Awaiting the church were both tragedy and triumph. John was privileged
to be given the secrets of God's redemptive purpose, but with that privilege
came the responsibility of announcing the coming crisis, hence the sweet-
bitter experience.
Ellen White's sweet-bitter experience.
Ellen White relates the mixture
of ecstasy and agony she experienced in her vision of the new earth, at the
end of which Jesus told her, "You must go back to the earth again, and re-
late to others what I have revealed to you." Reflecting on that disappoint-
ment, she wrote: "Sometimes
I
think I can stay here no longer, all things
of earth look so dreary.
I
feel very lonely here, for I have seen a better
land." After she came out of vision, everything appeared gloomy to her:
"Oh, how dark this world looked to me," she wrote. "I wept when
I
found
myself here, and felt homesick. I had seen a better world."—Early
Writ-
ings,
p. 20.
For Ellen White as well as for John, the sweet and bitter experience was
very real, even though it was described symbolically. Both had to assimi-
late the content of the revelation—to take God's message into their very
lives in order to make it a part of them—before they could communicate it
to others. The command to communicate comes after the experience of eat-
ing.
9. How does the sweet-bitter experience of John describe in advance
the experience of the early Adventists during the period from 1840
to 1844?
The message of the soon coming of Christ attracted thousands of people
throughout America to the Millerite movement. As the autumn of 1844 ap-
proached, the believers labored intensely and with great expectation to ad-
vance the message of the Second Advent. For many no sacrifice was too
great. Their hopes and aspirations centered on the imminent return of
Jesus. October 22, 1844 came and went, leaving thousands in deep disap-
pointment.
Zeal of early Adventists.
"In the early part of the season some of our
brethren in the north of New Hampshire had been so impressed with the
belief that the Lord would come before another winter, that they did not
cultivate their fields. About the middle of July . . . others who had sown
and planted their fields were so impressed with a sense of the Lord's im-
mediate appearing, that they could not, consistently with their faith,
harvest their crops. Some, on going into their fields to cut their grass,
found themselves entirely unable to proceed, and, conforming to their
sense of duty, left their crops standing in the field, to show their faith by
their works, and thus to condemn the world. This rapidly extended through
the north of New England."—J. N. Loughborough,
The Great Second Ad-
vent Movement,
p. 158.
88
The great disappointment.
"I saw those who cherished the light look-
ing upward with ardent desire, expecting Jesus to come and take them to
Himself. Soon a cloud passed over them, and their faces were sorrowful. I
inquired the cause of this cloud and was shown that it was their disappoint-
ment. The time when they expected their Saviour had passed, and Jesus
had not come As discouragement settled upon the waiting ones, the min-
isters and leading men whom I had before noticed, rejoiced, and all those
who had rejected the light triumphed greatly, while Satan and his evil an-
gels also exulted."—Early
Writings,
p. 241.
10. In what way was the 1844 disappointment a test of character?
WHAT DO THESE THINGS MEAN TO ME?
Life for most people
contains both joyous and sad experiences. How does Christ make a differ-
ence in the bittersweet experiences of a Christian? Think of your life since
you became a Christian. Complete the two open-ended sentences below:
Christ has increased my joy since I became a Christian by:
Christ has enabled me to endure the bitter experiences of life by:
[79
FURTHER STUDY AND MEDITATION:
Read Ellen G. White, "The
Advent Movement Illustrated,"
Early Writings,
pp. 240-245.
After the great disappointment of 1844, the genuine believers did not
abandon their belief in the second coming of Christ or their conviction that
their movement was destined by God. A renewed interest in Bible study
resulted in clearer understandings of prophecy. The soon coming of Jesus
was found to be a certainty. The Seventh-day Adventist Church was estab-
lished with a worldwide mission to warn the world of Jesus' return. Medi-
cal and educational institutions were founded throughout the globe.
Churches, schools, hospitals, and publishing houses were erected to assist
in taking the everlasting gospel to every nation, kindred, tongue, and
people. Seventh-day Adventists understand their calling as a fulfillment of
Bible prophecy. They are to have a distinctive part in the sounding of the
seventh trumpet (Revelation 11). They take seriously the command of
Revelation 10:11: "Thou must prophesy again before many peoples, and
nations, and tongues, and kings."
SUMMARY:
The sweet-and-bitter experience of the early Adventists re-
sulted from their belief in the soon return of Jesus. The experience was
sweeter than honey as they anticipated the coming of Christ and the end to
human suffering, sickness, and sorrow. When Christ did not come, the dis-
appointment was bitter.
89
Adult
Lesson
13
The Kingdom o Our Lord
THIS WEEK'S STUDY: Revelation 11. The two witnesses and the
seventh trumpet.
MEMORY VERSE: "The kingdoms of this world are become
the kingdoms of our Lord, and of his Christ; and he shall reign
for ever and ever" (Revelation 11:15).
VICTORY IN CHRIST.
Faith in Christ enables us to accept spiritual
victory as an accomplished fact while we are in the midst of the final con-
flict with the enemy. The message of the atonement and the mediatorial
ministry of Jesus will be clearly understood in the end time. God evaluates
His people in the judgment and provides spiritual resources for spiritual
growth. The great controversy will end with Christ as the decisive Victor.
The kingdoms of this world will become the kingdoms of our Lord and of
His Christ.
OUTLINE:
I.
The Measuring and Its Meaning (Rev. 11:1, 2).
II.
The Testimony of the Two Witnesses (Rev. 11:3-13).
III.
The Seventh Trumpet and Christ's Triumph (Rev. 11:14-19).
A SUMMARY OF WHAT IS TO FOLLOW.
With Revelation 11 we
bring this quarter's studies to a conclusion. The message of the chapter is
full assurance in Christ. We are given a picture of the victory at the end of
time, when the wicked powers are defeated decisively and the reign of
Christ begins.
Revelation 11 anticipates what is to follow.
In some respects, chap-
ter 11 summarizes what is discussed in the second half of the book. The
command to measure the temple, the altar, and the worshipers anticipates
the events symbolically depicted in chapters 12-14, particularly the call for
endurance in Revelation 14:12. The reference to the two witnesses proph-
esying in sackcloth for 1260 days (Rev. 11:3) corresponds with the
woman's fleeing to the wilderness for a similar period of time (Rev. 12:13,
14). The beast ascending from the bottomless pit to make war against the
two witnesses (Rev. 11:7-10) foreshadows the dragon's efforts to war
against the woman's offspring (Rev. 12:17). The devil uses the beast aris-
ing out of the sea (Rev. 13:1), and then one emerging from the earth (Rev.
13:11).
The power of the witnesses to smite the earth with plagues (Rev. 11:6)
has its counterpart in the seven last plagues (chapters 15, 16). The great
earthquake preceding the seventh trumpet, which destroys one tenth of the
great city (Rev. 11:13), is an omen of the destruction caused by the seventh
plague; "a great earthquake such as had never been since men were on the
earth" (Rev. 16:18, RSV). The declaration of triumph following the
90
SAB
PM
seventh trumpet (Rev. 11:15) is parallel with the praise following the doom
of Babylon (Rev. 19:1-8). The outpouring of divine wrath against a defiant
world (Rev. 11:18) foreshadows God's response to Gog and Magog (Rev.
20:7-10). Finally the vision of the temple and the ark of the covenant (Rev.
11:19) anticipates God dwelling with His people in order that they may see
His glory and live forever in the light of His presence (Rev. 21:1-4, 22-27).
I. THE MEASURING AND ITS MEANING (Rev. 11:1, 2).
Revelation 11 is a continuation of the scene depicted in the previous
chapter where John was commanded to take and eat the little scroll. In
chapter 11 we find John receiving a measuring rod and with it a threefold
command to measure the temple, the altar, and those who worship there..
He is instructed to refrain from measuring the court outside the temple and
is told that the court is given to the nations who will in turn trample over
the holy city for a period of forty-two months. Once again we are dealing
with symbolic prophecy.
1. Read Ezekiel 41:1-4; 43:1-9, Daniel 8:9-14, and Zechariah 2:1-7
and note how these passages serve as a background for under-
standing the vision of John.
Eze. 41:1-4; 43:1-9
Dan. 8:9-14
Zech. 2:1-7
Ezekiel 40-43.
Ezekiel was both a priest and a prophet who conducted
his ministry during a dark period of Israel's history. The city of Jerusalem
was destroyed, and the Temple lay in ruins as a result of a military inva-
sion. Large segments of the nation's population were held captive in Baby-
lon. Earlier in the book, Ezekiel had expressed hope in the spiritual
regeneration of a remnant, the destruction of Israel's enemies, and the re-
storation of the Jewish exiles to their homeland. Beginning with chapter
40, he outlines the organization of the restored community. He describes a
vision of the restored Temple which was to be the center of Israel's wor-
ship. The measuring of the temple is symbolic of the restoration of Temple
worship in Israel.
Daniel 8:10-14.
The prophet Daniel wrote his visions during the same
dark period in the history of his people. Jerusalem lay in ruins, the Temple
had been desecrated, and the country was occupied by foreign powers.
"How long," the prophet asks, "will this desecration of the sanctuary
continue? When will God vindicate His name, cleanse the sanctuary, and
restore His people to their rightful place?" The answer is given, "Unto
two thousand and three hundred days" (Dan. 8:14).
Zechariah 2:1-7.
The vision given to the prophet Zechariah comes
during the trying times of Israel's reconstruction after the return from cap-
tivity. The prophet's message is one of hope, putting emphasis on the un-
91
limited prospects for growth. The new city will be without walls to permit
the inflow of the Gentiles. The emphasis is on expansion.
Some prophets spoke to the same issue.
The prophecies of Ezekiel,
Daniel, and Zechariah provide an illuminating background for study of
John's vision of Revelation 11. Ezekiel's vision of measuring the Temple
is a prediction of spiritual restoration after a period of captivity. Both
Daniel and John emphasize the same truth. The sanctuary message would
be restored. Christ's mediatorial ministry would once again be understood.
God's people will be measured in character and prepared to meet their re-
turning Lord.
2. What special significance does the command given to John to
measure the Temple, the altar, and the worshipers have for Chris-
tians today? Rev. 11:1; compare Dan. 7:9-14; 12:1; Rev. 3:5.
The command to measure has a special application to Christ's judgment
'ministry in the heavenly sanctuary. Support for this application may be
summarized in the following way: (a) The temple is the sanctuary in
heaven. (See Rev. 1:12-16; 2:1; 4:1-11; 5:1-14; 6:9-11; 7:9-17; 8:1-5.) (b)
The measuring of the worshipers precedes the sealing of God's servants
(Rev. 7:1-8). The measuring is the investigative judgment, which prepares
God's people for the final struggle in the last days. (Compare Daniel 8:14.)
Measuring is judgment.
"This restoration and preservation of God's
temple would seem also to have a particular application to the fuller under-
standing of the meaning of Christ's ministry in the heavenly sanctuary that
has come since 1844. . . . The measurement of worshipers suggests a work
of judgment."—SDA
Bible Commentary, vol.
7, pp. 800, 801.
"Now the Lord says, Measure the temple and the worshipers thereof.
Remember when you are walking the streets about your business, God is
measuring you; when you are attending your household duties, when you
engage in conversation, God is measuring you. . . . Here is the work going
on, measuring the temple and its worshipers to see who will stand in the
last days."—Ellen G. White Comments,
SDA Bible Commentary, vol.
7, p.
972.
Why God measures His people.
God's reason for measuring His
people is to prepare them for the challenge of the last days and to qualify
them for heaven. The measuring does not produce quality in character, but
points us to the divine resources that God makes available for growth and
development. Our safety and security in the last days are bound insepara-
bly to our relationship with the Lord Jesus Christ. The purpose of the
measuring is to establish the quality of that relationship and prepare us for
the struggle ahead. (See Amos 7:7-9; Matt. 7:21, 22.)
H. THE TESTIMONY OF THE TWO WITNESSES (Rev. 11:3-13).
In the passage concerning the testimony of the two witnesses, there are
92
TUE
three important points: (a) the identity of the witnesses, (b) the testimony
they bear, and (c) the time references.
3.
Who or what are the two witnesses? Rev. 11:3, 4.
John describes the two witnesses as wearing the rough garb of sack-
cloth—the garment of mourning and penitence in ancient times. Then he
identifies them as two olive trees and two lampstands appearing before the
Lord of the earth.
4.
What was Zechariah shown that throws light on John's vision?
What role does the Holy Spirit have in Zechariah's vision? In
John's vision, how would you identify the Holy Spirit's work in
the testimony of the two witnesses? Zech. 4:1-6, 11-14.
The identity of the two witnesses is linked to the description of their ac-
tivities. Note the striking allusions John makes to the ministries of Elijah
and Moses. (See 2 Kings 1:10; 2:11; 17:1; Ex. 7:14-18; 9:14-16; James
5:17; Mal. 4:4, 5; Jude 8, 9.)
The Old and New Testaments.
Seventh-day Adventists have tradition-
ally understood the two witnesses in Revelation 11 as a symbolic reference
to the testimony of Holy Scriptures—the Old and New Testaments. The al-
lusions to the work of Moses and Elijah do not require us to conclude that
John had in mind two individuals.
The two witnesses are not members of the Deity. They are external to
Him (verse 3, 4). They can be attacked by mortals, but they are able to
defend themselves (verse 5). They have power to produce calamities and
plagues, and they prophesy (verse 6). They can be killed (verses 7, 8), but
they are resurrected (verse 11). They are "two prophets" (verse 10). When
resurrected they are taken up to heaven for all their enemies to behold.
The two witnesses refer to something that can go on existing in God's
presence while at the same time being attacked on earth. The interpretation
that the "witnesses" are the Word of God, the Old and New Testaments,
is the only one that fits the specifications given in the prophecy.
The Scriptures witness to the plan of salvation.
"Concerning the two
witnesses the prophet declares further: 'These are the two olive trees, and
the two candlesticks standing before the God of the earth.' Thy word,'
said the psalmist, 'is a lamp unto my feet, and a light unto my path.' Rev-
elation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of
the Old and the New Testaments. Both are important testimonies to the
origin and perpetuity of the law of God. Both are witnesses also to the plan
of salvation. The types, sacrifices, and prophecies of the Old Testament
point forward to a Saviour to come. The Gospels and Epistles of the New
Testament tell of a Saviour who has come in the exact manner foretold by
type and prophecy."—The
Great Controversy,
p. 267.
93 •
5.
What is the testimony of the two witnesses? Rev. 11:5-13.
Attention is focused not on the
message
of the witnesses, but on the
im-
pact
of their testimony. By their testimony they provoked a response from
the beast in the bottomless pit, who made war on them and killed them.
Their bodies are left in the streets of the great city (symbolically called
Sodom and Egypt—centers of moral depravity and gross idolatry or spir-
itual oppression). The peoples, tribes, tongues, and nations gaze at the slain
witnesses, refusing to give them a proper burial. Instead, the followers of
the beast celebrate the occasion by making mirth and exchanging gifts. The
witnesses who had tormented them through prophecy and plague were at
last dead. The festivity, however, is brief. The Spirit of God enters the
bodies of the witnesses, and they rise up and are taken to heaven. Great
fear falls upon the pagan world who see the resurrection and ascension of
the witnesses. Then an earthquake destroys a tenth of the great city, killing
seven thousand people and terrifying the survivors, who give glory to God.
Thus through the sacrificial death (or martyrdom) of the witnesses, God's
name is vindicated in the earth as pagans are compelled to acknowledge
His sovereignty.
In this brief allegory we can see depicted the story of the great conflict
between truth and error. It pictures the merriment of the wicked as fleeting
and the cause of righteousness victorious at last.
6.
What is the meaning of the time periods mentioned by John, and
what significance do they have for us today? Rev. 11:2, 3, 9.
Three references to periods of time appear in this chapter:
(1) 42
months, (2) 1260 days, and (3) 3 1/2 days. The Gentiles trample upon the
holy city for 42 months (verse 2), the two witnesses prophesy in sackcloth
for 1260 days, and the witnesses lie slain in the streets of the great city for
3 1/ 2 days.
The 42 months and the 1260 days are a reference to the period of papal
supremacy (A.D. 538-1798). During this time, the two witnesses (the Holy
Scriptures) prophesied in sackcloth. This was a time when the forces of
evil "trampled under foot" truths in God's Word and persecuted those
who persistently sought to study the Scriptures privately.
Attack on the Bible.
Toward the end of this spiritual oppression, an at-
tack against the Bible was launched in France under the influence of an
atheistic regime. The effort was made to destroy God's Word, but in vain.
This infamous assault began in November 1793, when a decree issued in
Paris abolished the Christian religion. The period ended in June 1797,
when the French government removed the restrictions. The period of 3 1/2
days' prophetic time symbolized 3 1/ 2 years.
94
El
III. THE SEVENTH TRUMPET AND CHRIST'S TRIUMPH (Rev.
11:14-19).
Before the seventh trumpet is sounded, the announcement is made:
"The second woe has passed; behold, the third woe is soon to come"
(Rev. 11:14, RSV). The woes are announced by an angel flying in mid-
heaven (Rev. 8:13).
7.
What scene does John describe in heaven at the sound of the
seventh trumpet? Rev. 11:15-18.
8.
What do the following passages teach regarding God's kingdom
and reign?
Dan. 2:31-45
Zech. 14:9
John 18:36
The Hymn of Thanksgiving.
The twenty-four elders respond to the
declaration of triumph with a hymn of thanksgiving to God for the victory
He won over the evil powers (Rev. 11:16-18). The triumph of God's wrath
is an important theme in the book of Revelation. (Compare Rev. 6:12-17;
14:9-11, 17-20; 15:5-8; 16:17-21.)
In the elder's thanksgiving hymn, reference is made to the judgment of
those who have died. The text has in mind the reward of eternal life for the
righteous and death for the wicked.
9.
What is meant by the opening of the temple of God in heaven?
Rev. 11:19.
The beginning of the pre-Advent judgment. "
'The temple of God
was opened in heaven, and there was seen in His temple the ark of His
testament.' Revelation 11:19. The ark of God's testament is in the holy
of holies, the second apartment of the sanctuary. In the ministration of
the earthly tabernacle, which served 'unto the example and shadow of
heavenly things,' this apartment was opened only upon the great Day of
Atonement for the cleansing of the . sanctuary. Therefore the an-
nouncement that the temple of God was opened in heaven and the ark
of His testament was seen points to the opening of the most holy place
of the heavenly sanctuary in 1844 as Christ entered there to perform the
closing work of the atonement. Those who by faith followed their great
High Priest as He entered upon His ministry in the most holy place, be-
held the ark of His testament. As they had studied the subject of the
sanctuary they had come to understand the Saviour's change of ministra-
tion, and they saw that He was now officiating before the ark of God,
95
pleading His blood in behalf of sinners."—The
Great Controversy,
p. 433.
10. When else will God's heavenly temple be opened and the con-
tents of the ark be revealed?
Immediately before Jesus comes.
"When God's temple in heaven is
opened, what a triumphant time that will be for all who have been faithful
and true! In the temple will be seen the ark of the testament in which were
placed the two tables of stone, on which are written God's
law.
These ta-
bles of stone will be brought forth from their hiding place, and on them
will be seen the Ten Commandments engraved by the finger of God. These
tables of stone now lying in the ark of the testament will be convincing tes-
timony to the truth and binding claims of God's law."—Ellen G. White
Comments,
SDA Bible Commentary, vol.
7, p. 972. (See also
The Great
Controversy,
p. 639.)
WHAT HAVE THIS QUARTER'S LESSONS MEANT TO ME?
The
judgment-hour message will vindicate God's character and truth to the
world. List below some of the truths of the Adventist message that are now
being supported by Biblical and scientific research:
The judgment-hour message also motivates us to evaluate our lives, re-
pent of sin, and listen to the counsels of the Holy Spirit. List below some
of the ways you can cooperate with Christ in bringing about spiritual heal-
ing and growth for yourself and others:
FURTHER STUDY AND MEDITATION:
Compare the seventh trum-
pet (Rev. 11:15-19) with the seventh plague (Rev. 16:17-21). Read
The
Great Controversy,
p. 301. Read also "The Bible and the French Revolu-
tion,"
The Great Controversy,
chapter 15, pp. 265-288.
SUMMARY:
Revelation 11 begins with the command to measure the
temple, the altar, and those who worship there. God measures His people
before He permits them to pass through the dark period of trial. During this
time they proclaim the last warning message to the world before the end.
The conflict of the ages will close dramatically and decisively with a bril-
liant manifestation of God's wrath. Revelation 11 closes on a note of tri-
umph. God will vindicate His name in the earth and establish His righteous
rule forever.
96
Lessons for Third Quarter, 1989
Sabbath School members who have not received a copy of the Adult
Lessons for the third quarter of 1989 will be helped by the following
outline in studying the first two lessons. The title of the series is
"Present Triumph, Future Glory." This quarter's lessons cover the first
half of the book of Revelation.
FIRST LESSON: "God's Church—Pursued and
Protected"
MEMORY TEXT: 2 Corinthians 11:2.
THIS WEEK'S STUDY: Revelation 12:1-16.
WHY ,THIS LESSON IS IMPORTANT TO YOU: Christ portrays the
church's struggles through the centuries since His incarnation. Al-
though the devil opposes us with great wrath, we must remember
Christ has defeated him and given us the formula for victory over evil.
OUTLINE:
I.
The Woman of Light (Revelation 12:1)
II.
The Child of the Woman (Revelation 12:2, 4, 5, 10, 11)
III.
The Dragon and the Woman (Revelation 12:3, 4, 6, 7-16)
SECOND LESSON: "The Remant of Her Seed"
MEMORY TEXT: Revelation 12:17.
THIS WEEK'S STUDY: Revelation 12:17.
WHAT IT MEANS TO BELONG TO CHRIST: God has identified His
last-day church. Christ claims as His own those who will to obey His
law and who receive the special instructions He has given.
OUTLINE:
I.
The final remnant
II.
The remant identified as Commandment keepers
III.
The remant have the "testimony of Jesus"
Lessons in Braille:
The regular Adult Sabbath School Lessons are available free each month in
Braille and 16 2/3 rpm records to blind and physically handicapped persons who
cannot read normal ink print. This includes individuals who because of
arthritis, multiple sclerosis, paralysis, accident, old age, and so forth, cannot
hold or focus on normal ink-print publications. Contact the Christian Record
Braille Foundation, Box 6097, Lincoln, NE 68506.
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SOUTHERN UNION
A UNIQUE SEMINAR THAT HELPS YOU UNDERSTAND THE BAFFLING
MYSTERIES OF THE LAST BOOK OF THE BIBLE.
AN EFFECTIVE SOUL-WINNING TOOL
A series of study guides
that unlocks the 2,000 year-
old secrets of Revelation
and proclaims, in the
process,
every
aspect
of our
message to the
world.
THE POPULAR BI-
LEVEL SERIES
The material of
Revelation organized
into a unique two-
level system for easy
comprehension by
♦
non Adventists.
For
FREE
catalog of available materials and prices write or call:
SOUTHERN UNION
REVELATION SEMINARS
1-800-438-2621 (inside U.S.)
P.O. Box 88
1.704-667-0719 (outside U.S.)
Candler, NC 28715
a
Spain
EURO-AFRICA
DMSION
Belgium
West
Germany
Czechoslova a
Atlantic Ocean
Portu
France
Switzerland
Roman
Bulgaria
North Sea
•
taly
Church
Unions
Population
Churches
Members
Division
2
31
Angola
8,754,000
378
90,313
Austrian
7,558,000
41
2,877
Bulgarian
8,957,000
59
3,259
Czechoslovakian
15,500,000
170
7,780
Franco-Belgian
65,441,000
138
10,124
German Dem. Rep.
16,644.000
284
9,425
Italian
57,591,000
88
4.929
Mozambique
13,961,000
401
40.179
Portuguese
10,229,000
72
6.711
Romanian
23.017,000
526
56.557
South German
30.509.000
208
13.127
Spanish
38.818.000
53
5,313
Swiss
6,442,00057
4,087
West German
30,511,000
174
11.829
Division Totals
384,852,000
2,651
266,541
Statistics as of Dec.1986
Construction of chapel,
Quelimane, Mozambique
11101111
0
Construction of classroom block,
Florence'
Italian Junior College, Florenc
W
ilt
oi
t III I pf
i 4
Iola
Quelimane
Mozambique
Mediterranean Sea
0